CjJ3
M/
COLLEGE
MANUAL OF SELF-KNOWLEDGE
AND
CHRISTIAN PERFECTION
MANUAL
OF
SELF-KNOWLEDGE
AND
CHRISTIAN PERFECTION
COMPILED FROM VARIOUS SOURCES BY
REV. JOHN HENRY, C.SS.R.
REGIS
BIBL. MAJ.
(X>LLEGQ/
NEW YORK CINCINNATI CHICAGO
BROTHERS
PRINTERS TO THE
HOLY APOSTOLIC SEE
PUBLISHERS OF
BENZIGER'S MAGAZINE
1913
Cum permtssu Supctiorum.
Wibii ©bstat.
REMY LAFORT
Censor Librorum
•ffmprfmatur.
>!« JOHN CARDINAL FARLEY
Archbishop of New York
NEW YORK, January 31, 1913
COfYRIGHT, 1913, BY BENZIGER BROTHERS
PREFACE
KIND READER, here you have a
small manual. The subjects
contained in the first part were
treated in various conferences to
married men as well as in retreats to
religious communities. In every in
stance they were received very favor
ably. This eventually suggested the
idea that they might prove useful
to a larger circle. With this view
they were arranged for publication.
It is hoped that in the present form
they may prove useful to parents, in
structors of youth, those charged with
the care of the sick and invalids, and
6 Preface
even for the private use of all, espe
cially those that experience a vocation
to the religious or ecclesiastical state.
May Our Lord and His blessed
Mother bestow a blessing on all that
read this manual and on
THE COMPILER.
Feast of Our Lady of Lourdes,
February II, 1913.
CONTENTS
PART I. -SELF-KNOWLEDGE
PACK
Preface 5
Introduction . . . . • 9
Temperament 19
The Phlegmatic Temperament . .'28
The Melancholic Temperament . . 38
The Sanguinic Temperament „ .47
The Choleric Temperament . . 54
Corollary 58
PART II.— CHRISTIAN PERFECTION
Perfection Consists in the Love of God 65
The Perfection of Charity Consists in
Conformity to the Will of God . 73
vii
viii Contents
Means to Acquire Christian Perfection 94
1. The Desire of Perfection . . 94
2. Moral Necessity of Mental Prayer 1 1 2
3. Method of Mental Prayer . .140
Conclusion . , 166
INTRODUCTION
" J~\OMINE noverim Te noverim
•L^S me ut diligam Te et oderim
me." O Lord, let me know Thee;
let me know myself, that I may
love Thee and detest myself."
This petition of St. Augustine
is the leading idea of this manual
viz: Self-knowledge and the love of
God. It does not pretend to be any
thing new. It is a compilation of
what is found treated by different au
thors. The matter, therefore, is not
new. "Nothing under the sun is
new," says the Wise Man (Eccles. i.
10). It is always best to repeat old
truths in another and attractive form.
io Introduction
The eminent Jesuit, Father P.
Judde, says no science is so necessary
to man as self-knowledge. No one
will deny that self-knowledge is
valuable. By this means man
learns to know his evil inclinations.
This science teaches him which
inclinations he must foster. Self-
knowledge discloses to man what
he has acquired, as well as what is
yet to be attained, in the fulfilment of
his duties and obligations. It must
be evident to every one that self-
knowledge is a great aid to man in all
his undertakings. For is it not en
couraging to know our capabilities?
Self-knowledge is equally valuable in
guarding against our shortcomings.
If self-knowledge is valuable in
general, it is necessary in the spiritual
life. Everything that relates to the
soul is of paramount importance.
Introduction 1 1
We know the soul is created by God
and for God. Is it not a necessity to
know we are walking the way of the
Lord? Again, how will we be able
to recognize that we are walking the
way of the Lord, except by self-
knowledge? Certainly, a thorough
self-knowledge is here demanded.
For, in order to walk the way of the
Lord securely, as Father Judde adds,
a spiritual director is required. Our
Lord Himself tells us no one can be
his own safe director. He says it
would be a blind man leading the
blind and both would fall into a pit.
To this spiritual guide we must mani
fest our interior. Now, this cannot
be done unless we know the interior
of our souls. That a spiritual guide is
needed all spiritual writers concede.
It is the only means to become secure.
Celebrated philosophers arrived at
12 Introduction
this truth (namely, the necessity of
self-knowledge) by the light of rea
son alone. "Nosce teipsum" was the
oft-inculcated injunction of the an
cients. As an example, Rev. G. Dies-
sel, C.SS.R., cites Pythagoras, who
died in the year 507 before Christ.
This great philosopher had numerous
disciples. He demanded that his dis
ciples in all tranquillity should twice a
day propound to themselves these
questions: What did you do this
day? How did you do it? What
have you omitted to do?
In a word, all spiritual writers are
agreed on the necessity of self-knowl
edge. Why do they, one and all,
insist on a daily and serious self-
examination? It is because a daily
and serious examination will produce
true self-knowledge. True self-
knowledge gives us a clear under-
Introduction 13
standing of our wretchedness and
helplessness. It imparts to us the
conviction that of ourselves we are
but misery and sin. It also gives us
a clear knowledge of the emotions
and passions that principally influence
our actions. This knowledge will en
able us to lay aside our faults. Surely
we must be acquainted with the faults
and failings to which we are prone
if we wish to know what is reprehen
sible in our conduct.
More than this : True self-knowl
edge is one-half of the way on the
road to perfection. The better we
know our shortcomings the more we
will feel incited to be freed from
them. The greater the exertion of
man on this point, the greater his
progress. This caused the author of
the Imitation to say that one's prog
ress is commensurate with the vio-
14 Introduction
lence one does to himself. By remov
ing all obstacles, true self-knowledge
opens the way to union with God by
charity.
With the view of facilitating self-
knowledge, the character traits, both
favorable and unfavorable, of the dif
ferent temperaments are treated in
the first part of this little manual.
Yet only the psychical traits of the
temperaments will be treated. In
other words, mention is made of the
manner the human soul is influenced
by temperament. Nothing will be
said as to whether these tempera
ments proceed from a lymphatic or
nervous or pulmonary or other sys
tem. This eliminates the physical
traits of temperament. This part is
left to scientists. It was also thought
sufficient to treat of four tempera
ments only: viz., the phlegmatic, mel-
Introduction 15
ancholic, sanguinic and choleric. It is
possible to group the main character
traits under these four divisions. It
is unnecessary to discuss whether this
division of temperament is correct.
Some authors prefer a different classi
fication of temperaments. Their di
vision of temperament is certainly
interesting. But the above is the most
accepted one. It is also the oldest.
On this account it was deemed suf
ficient for the purpose of this
manual.
In this connection Pastoral The
ology has not been overlooked. After
the unfavorable and favorable traits
of temperament have been given, the
assistance of Pastoral Theology is
added. To every temperament is
added the method of direction proper
to the temperament. This is done
with a view of benefiting a greater
1 6 Introduction
number of readers. Confessors have
ample guides in Pastoral Theology.
Not so with others. This manual may
be of assistance to others, besides can
didates for the priesthood and the re
ligious life. There are many engaged
in the education of youth. These con
stantly meet diverse and opposing
dispositions in various pupils. This
part may enable them to be of greater
assistance to their pupils. Then, toov
parents ofttimes perceive different
dispositions among their children.
True it is, they are members of the
same family. But oh! the difference
of likes and dislikes in the various
members of the same family. This
part of the treatise may possibly fur
nish parents valuable aid. The same
benefit may accrue to those in charge
of the sick and invalids. Who is
there that does not know how difficult
Introduction 17
is the proper care of the sick and
invalids !
The second part of the manual
treats of Christian perfection. The
first part has opened the way. Self-
knowledge is the beacon light. It
directs the soul to the great truth that
all its happiness consists in union with
God by charity. "Restless is the
heart of man until it rests in God'*
says St. Augustine. This part of the
manual briefly indicates in what
Christian perfection consists and the
principal means to be employed to
secure it. Part two is taken from the
ascetical books of St. Alphonsus.
Some chapters were translated from
the second revised edition of "Schule
der Christlichen V ollkommenheit" by
Rev. Andrew Hellbach, C.SS.R.
Other chapters were simply compiled
from "The True Spouse of Christ/'
1 8 Introduction
by St. Alphonsus himself. It is not
possible to find a safer and more zeal
ous guide. Those who desire longer
treatises on Christian perfection and
the means thereto can easily consult
the writings of this great saint.
Where additions were taken from the
writings of other writers the reader
will always find that special mention
is made. May this little manual now
go forth with the blessing of Our
Lord and His holy Mother.
ON TEMPERAMENTS IN
GENERAL
A LEXANDER E. SANFORD, M. D.,
•**• in "Pastoral Medicine," says
on page 266: "Within the last few
decades the nervous diseases in their
thousandfold shapes have increased
to an alarming extent." And again
on page 316: "Many a time it will
become evident that the manifest
inappetency for work, the reduced
capability, the mental palsy, plain to
all, the striking absence of mind, the
inattention and apathy at school,
bashful and reserved ways, that slight
inclination to gloominess, that waver
ing of the whole demeanor, that all
19
2O Temperaments in General
these are not character traits, but a
consequence of the conflict, the de
fensive struggle, which the poor tor
tured has to wage with the torturing
process within." Rev. Joseph Anton-
elli, Doctor and Professor, remarks
that nervousness at the present day is
so prevalent that scarcely one among
a thousand is normal.
Nevertheless, not all is disease.
There are temperaments, as the ma
jority of authors admit. It is neces
sary to distinguish in each individual
case between character traits and
neurasthenia. The different disposi
tions and propensities in the human
body naturally influence the affections
of the soul. This influence impresses
a constant type or stamp on his
actions. This is called temperament.
All around us we see nature furnish
ing materials. Many are imperfect,
Temperaments In General 21
possibly almost useless. Art must in
tervene. Labor must render perfect.
The same is true of temperament.
Every one should endeavor to perfect
the temperament given by God. Man
must hew away what is rough. Man
must reform what is amiss. Man
must perfect what is good. Then all
will redound to the great profit of the
soul and will be of real service to
others.
Rothenflue remarks that the tem
peraments are always intermingled,
yet, so that one generally predomin
ates. Thus, no temperament stands
alone. The predominant tempera
ment is intermixed with the character
traits of one or more of the other
temperaments. Besides the natural
dispositions of a man, his tempera
ment may also be greatly influenced
by climate, surroundings, education
22 Temperaments in General
and advancing years. In fact, it may
change in the progress of time. Then,
too, as Rothenflue further remarks,
one temperament possesses more
happy traits than another. He says
the most happy temperament is that
one in which none predominates,
where one counterbalances the other.
Such a one is, as it were, born for a
virtuous life. Yet, he and all philoso
phers maintain, no matter how un
happy one's temperament, man can,
with a determined will, correct and
modify it. Ascetical writers tell us this
can be done better still by means of a
good will united to the grace of God.
God certainly grants his grace to all
of good will. St. Augustine tells us
it is our duty to correspond to the
grace that God offers. God will en
able us to attain our end, namely,
union with Him by charity. The mis-
Temperaments In General 23
fortune is, so few are willing to make
the proper effort. Thus, they become
useless both to themselves and others.
Let every one then endeavor to ob
tain true self-knowledge in order to
attain to the union with God by
charity.
No one need be discouraged.
Every one should set to work with a
determined will. A good will in
union with the grace of God will
accomplish everything. Next, every
one should also be content with the
temperament God has given him. No
matter how unhappy the tempera
ment, every one can attain, not only
salvation, but also Christian perfec
tion. As soon as man has obtained
true self-knowledge, he has accom
plished one-half of the task. Then,
it remains for him to put into opera
tion the means to obtain the love of
24 Temperaments in General
God. It would, however, be a great
error to imagine that this can be ac
complished at once. On the con
trary, this is a task, a labor that will
occupy him the balance of his days.
Some resemble a certain class of sick
people. When an infirmity seizes
them, they readily take a few doses
of medicine. Then they find they are
not cured. In their impatience they
blame the physician with a want of
knowledge and insist there is no vir
tue in the medicine prescribed. Let no
one imagine he can attain perfection
at once. How many years does not
the student employ in hard study,
oftentimes fraught with poverty and
privation, before he can become a
lawyer, physician or architect!
What wonder then that we dis
cover numberless defects when we
proceed to obtain self-knowledge. In
Temperaments in General 25
the spiritual life, also, years of toil,
exertion and disappointments are to
be met. In connection herewith one
instance from the lives of the Fathers
of the Desert may be cited. St. Isi
dore, one of the disciples of St. An
thony, is the one selected. Some time
after he had been elevated to the
priestly dignity, he became Superior
of the Religious of the Desert of
Scete. This saint had a special talent
from God to heal the maladies of the
soul. Whenever other Superiors
were in favor of dismissing any of
their subjects on account of negli
gence, slothfulness, impatience, pas
sion or other defects, he desired that
they be brought to him. By treating
them with his usual charity, humility
and patience, he generally brought
them to a right sense of their duty
and in time cured them effectually of
26 Temperaments in General
all their vices and faults. This is a
universal experience. No one can
flatter himself that he is perfect in
the beginning of his career. Some
lose courage and because of cow
ardice give up the combat little by
little, as did some disciples of St. Isi
dore. Again, it will require a long
struggle, this fight against sins, faults,
and imperfections. Only those con
quer that persevere resolutely, for,
even St. Isidore could not accomplish
everything at once. In some in
stances he could accomplish nothing.
The incident also goes to show that
assistance of the spiritual director
renders the one directed not only se
cure, but is at the same time most val
uable, because encouraging. More
than this, it is the only means to ob
tain certainty that we are on the road
to perfection.
Temperaments in General 27
Lastly, should it appear surprising
that so much is said on temperaments,
the following may serve as answer.
Rev. P. Vercruysse, S.J., says: "To
gain our souls the Good Shepherd ac
commodates Himself to our inclina
tions, frailties and humors.
Examine your past! Possibly you
will discover many instances of the
Divine Goodness and Meekness ac
commodating Itself to your character,
temperament, desires and inclina
tions." (Meditation for the Thurs
day after the third Sunday after
Easter). If Our Lord takes into
consideration our temperament, etc.,
it will not be amiss on our part to act
similarly.
THE PHLEGMATIC TEM
PERAMENT
WE WILL begin with the dis
advantageous traits of this
temperament. The characteristics
of this temperament are sloth and
indifference. Both sloth and in
difference are unfortunate traits.
Sloth prevents the phlegmatic from
making efforts. He is averse to
exertion. His indifference renders this
still more difficult. His disposition
greatly inclines him to sweet idleness:
Dolce far niente. But, is there noth
ing that is attractive to the phleg
matic? There is. He is fond of
good cheer. He loves the pleasures
of a good table as much as he detests
28
Phlegmatic Temperament 29
labor. If these sensual pleasures are
beyond his means, his thoughts will
invariably revert to them. These
fancies of the imagination have great
attraction for him. There is some
thing more that fascinates him. He
has a strong leaning to mechanical
pursuits. Mechanical occupations
charm him. He finds them congenial.
He loves to tinker. Here he mani
fests a great endurance. But they
must not disturb his equanimity.
They must not rob him of his even
ness of mind. It is consequently very
natural that he detests all labor of a
higher order. The very inclination
to mechanical labors is the reason
that he is not suited to applying dili
gently to science and learning. He
greatly dislikes all effort in this direc
tion. His indifference is opposed to
arduous application to earnest study.
30 Phlegmatic Temperament
The very same holds good in regard
to the practises of the spiritual life.
It is not in him to apply with energy
and diligence to the practises of vir
tue. An efficacious pursuit of Chris
tian perfection is very much against
his grain. He is too slothful. He is
too indifferent. You cannot inspire
him with enthusiasm for religious
practises. He feels little inclination
for acts of virtue. The reason is that
naturally he exhibits as little acute-
ness, as he possesses little imagination
and energy. It appears impossible
to arouse him to enthusiasm. He
may, perchance, exhibit good judg
ment and more intellect. Yet these,
too, are dull, spiritless and indiffer
ent. In this connection the celebrated
Benedictine, Father Schram, remarks
that persons that were choleric in
their youth may become phlegmatic
Phlegmatic Temperament 31
in advancing years. They will espe
cially be noted, for prudence. This
results from their experience in the
previous conduct of affairs. Finally
it is necessary to point out a grave
danger to which ' this tempera
ment inclines. This is effeminacy.
This inclination draws man violently
to the gratification of sensual pleas
ures. Silent waters flow deep. Nat
urally quiet and taciturn, the phleg
matic may easily yield to this
inclination. This is exceedingly dan
gerous. Should the phlegmatic yield
in this respect, it may develop into an
incurable passion.
Now we turn to the favorable
traits of this character. One great
advantage of this temperament is that
the phlegmatic is gentle by nature.
This is a most estimable disposition.
He is greatly inclined to be patient
32 Phlegmatic Temperament
and peaceable. Certainly most ami
able qualities. They prevent strife
and quarrels. He is averse to clamor
and noise. Another good trait is, he t
is easy to govern. On this account he
will cause little trouble to those that
are charged with directing his con
duct. Furthermore, he is undisturbed
by good as well as adverse events.
He will not easily lose his equanimity.
His calm temper prevents him from
being elated with excessive joy in
prosperous events. If, on the con
trary, he meets with adverse fortune,
he is not unduly depressed. Thus he
is consequent and constant in all his
undertakings. Another good charac
teristic of the phlegmatic is, he is
tenacious of tradition. Novelties have
no attraction for him. It is easy for
him to follow the prescribed rules.
Every one will quickly understand
Phlegmatic Temperament 33
how beneficial this disposition is, both
for himself and his associates. In
consequence he invariably exhibits
punctuality. This is natural. For he
is disposed to be conscientious. He is
trustworthy; certainly a most esti
mable quality. Another endearing
quality of this temperament is sim
plicity. Every one detests duplicity.
But freedom from a propensity to
cunning is esteemed universally.
Lastly some of the most estimable
character traits of this temperament
are honesty and sincerity.
Now what is to be observed in the
pastoral order regarding this tem
perament? The dispositions of this
temperament are such that very much
depends on the proper direction. If
the phlegmatic is left to himself he
is helpless. He is timid and pusillani
mous. He invariably finds its diffi-
34 Phlegmatic Temperament
cult or even impossible to come to a
decision. His vacillating disposition
renders him inconstant. Parents can
be of great assistance to these char
acters by imitating the example of
Blanche, the saintly mother of St.
Louis of France. It is related of her
that when little Louis was four or
five years of age she would tenderly
address him: "My son, you know
how very much I love you, but I
would rather behold you a corpse
than know you had the misfortune of
committing a mortal sin." Such in
struction will greatly strengthen the
will against the allurements of sen
suality. Especially when these per
sons appear silent and taciturn they
must be roused. Next, parents must
curb their own ambition. They may
perceive that a child possesses talent.
Naturally, they would willingly give
Phlegmatic Temperament 35
him a liberal education. But the
phlegmatic possesses no ambition.
He is not inclined to continue his
studies. He shows more aptitude to
embrace some honest trade. Let him
have his choice and keep him to it.
In this case it is best to let him be sat
isfied with an elementary education
only. If he is compelled to continue
his studies, he will have no desire to
profit by his accomplishments. He
will simply give himself to idleness.
Whilst, if he had adopted some trade,
he would have become a useful mem
ber of society. Similar to this is the
task of instructors who may have
pupils of this temperament. They
will find that their charges are easily
discouraged at the difficulties in the
elementary course. These characters
need a firm hand to guide them. But
above all mildness must predominate.
36 Phlegmatic Temperament
Severity is apt to completely discour
age such characters. Instructors need
an equal amount of patience. It is a
most difficult task to be incessantly en
couraging them in their studies. The
preceptor must esteem his uninter
rupted efforts amply rewarded, if such
pupils can be induced to make ordi
nary efforts. The same holds good in
the spiritual life in the practice of vir
tue. The phlegmatic exhibits no en
thusiasm to strive after Christian per
fection. He abhors mortification.
He dislikes constant and generous ef
forts. This is owing to his inclina
tion to effeminacy. It is absolutely
necessary incessantly to arouse him
to make efforts to acquire the true
love of God. The spiritual director
will find the greatest difficulty in de
ciding whether such subjects have a
true vocation for a religious life.
Phlegmatic Temperament 37
The director must endeavor to instill
a great confidence in the assistance of
divine grace in such subjects. They
can, and will, then make persevering
efforts for their own good and that
of many others. They will labor
quietly and unostentatiously, but still
earnestly, to acquire Christian perfec
tion and true love of God.
THE MELANCHOLIC TEM
PERAMENT
IF THERE is a temperament with
very unfortunate characteristics,
it is certainly the melancholic. Ex
ternally this temperament manifests
but slight receptibility. Apparently
the melancholic seems to remain
unmoved. He manifests no emotion.
He appears to be very indifferent to
the external world, to everything that
goes on around him. But, in his
imagination he construes an interior
world, the ideals of which cannot be
realized. He is both slow and obsti
nate. This obstinancy causes him to
be very tenacious of his own opinions.
He is never contented. Being a se-
38
Melancholic Temperament 39
vere censor of morals, he fails to dis
cover anything good in others.
Naturally, he is uncongenial. In con
sequence of this, he exhibits great and
constant irritability. It is, therefore,
not surprising that he is inclined to be
suspicious of others. He is apt to
offend others by imagining they
have something against him, or are
dissatisfied with him, or, perhaps, are
opposed to him. He is convinced that
he is misjudged. This causes him to
be distant and possibly offensive in his
intercourse. His fondness for soli
tude inclines him to singularity. In
consequence, he is reserved and
wholly engrossed in himself. When
offended or in case he imagines an
affront has been offered him, he be
comes vindictive. He nourishes
hatred and aversion. He desires to
revenge himself. At the same time
40 Melancholic Temperament
he is capable of bestowing the most
ardent friendship on some, individu
ally, to the complete exclusion of all
others. He may become a prey to
vehement passions. But these he will
conceal in his interior. He may se
cretly indulge in vice. He possesses
an unreasonable self-conceit. He
fosters within himself an over-esti
mation of superiority. This readily
leads him to despise others. In a
word, he may be a votary to extrava
gant, nay absurd, fanatical, heretical
and suicidal ideas, as Rev. Joseph
Antonelli, Doctor and Professor,
remarks.
The following deserves special
mention: The learned Benedictine,
Father Schram, distinguishes two va
rieties of the melancholic tempera
ment. One, he says, is allied to the
choleric temperament. It drives men
Melancholic Temperament 41
to fury and insanity. It renders them
bold and vindictive. It makes them
traitors. Such persons become cruel
and prone to every wickedness. If
such characters give themselves to
contemplation, they yield to obstinate
and enduring illusions. They must
be quickly recalled from contempla
tion, lest by their imaginary revela
tions they infect others with similar
insane ideas. The other kind pos
sesses more the traits of the sanguinic
temperament. This inclines man to
be docile, mild and gentle. The char
acteristic trait of this temperament is
a moderate sadness. It is tranquil in
action. It is profound in all under
takings. It possesses weight and ma
turity in judgment. Father Schram
and authors in general admit that
every truly great, wise, and prudent
man has evinced traits of this tern-
42 Melancholic Temperament
perament. Nay, in advancing years
those may attain these characteristics
who, in youth were endowed with a
choleric temperament. Such persons
are well suited to become good ad
visers, prudent leaders and men of
learning. If such become devoted to
the spiritual life they are apt to ex
cel and become masters, owing to
their prudence and discretion.
This temperament has many good
qualities. The first is firmness of pur
pose. When the melancholic has
taken a resolution, difficulties will not
swerve him from his purpose. Nay,
the greater the obstacles, the more
his courage will increase. The
greater the difficulties that present
themselves, the more arduous become
his efforts. At the same time he is
prudent and reserved. These quali
ties prevent him from acting precipi-
Melancholic Temperament 43
tately and imprudently. He acts only
after mature deliberation. When he
has arrived at a decision, his ardor
also is aroused. For this tempera
ment displays energy in a marked de
gree. If the melancholic gives him
self to the pursuit of science he will
not rest until he has fathomed the
depths of learning. The same holds
good in regard to asceticism as Dr.
Albert Stockl (Lehrbuch der Philoso-
phie) and other authors remark:
The melancholic loves the sublime
and terrific. He delights in the super
natural. He loves contemplation.
Thus the pursuit and practise of vir
tue is for him an agreeable task. He
will earnestly strive after solid vir
tue. His ardent mind is easily con
vinced that God is the only and true
Good. He therefore yields himself
to the service of God with all the
44 Melancholic Temperament
ardor of which this temperament is
capable.
The direction of this temperament
must, above all, be considerate and
circumspect. The director should
combine prudence and consideration
in regard to this temperament. He
will greatly err if he is abrupt and
exacting. In this he must imitate
the example of the physician
who first endeavors to gain the
confidence of his patient before
attempting directly to effect a
cure. He must exert himself to con
vince the subject that he has his best
interests at heart. Fortunate is the
director if he succeeds in this respect.
Let him strive to gain the good will
of the subject. Then all the difficul
ties of the melancholic will vanish,
both in the pursuit of science and in
the practise of virtue. The melan-
Melancholic Temperament 4$
cholic will accomplish great things in
both respects. He will readily give
himself wholly to God with all the
ardor proper to this temperament.
On one occasion the Venerable
Father Joseph Passerat, C.SS.R.,
was addressing a number of ecclesi
astical students. He made the re
mark that the devil assails religious
persons in particular with the tempta
tion to melancholy. Satan does this
to discourage them. He instils a de
sire to seek pleasure in idle conversa
tions; to see, read and hear all that is
going on; to be popular, to enjoy un
restrained freedom. According to St.
Paul, "the sorrow of the world work-
eth death" (2 Cor. vii. 10). In the
same verse St. Paul says: uThe sor
row that is according to God worketh
penance steadfast to salvation."
(Ibid.) Holy sadness will cause the
46 Melancholic Temperament
soul to seek solitude in order to con
verse with God. It keeps the soul in
humility by recalling the faults com
mitted and the fund of corruption ex
isting in human nature. (Rev. Louis
Brochain, C.SS.R.) This holy sad
ness will enable all, and in particular
the melancholic, to make progress in
self-knowledge. The next step is to
cling more and more closely to God
by true love.
THE SANGUINIC TEMPERA
MENT
THE SANGUINIC is the tempera
ment of levity, as Rev. John
Ev. Pruner, D.D., remarks (Lehr-
buch der Pastoral Theologie} : The
sanguinic abhors labor and exer
tion. Yet, strange to say, he equally
abominates quietude. His charac
teristic is thoughtlessness. He de
lights in various, humoring desires
and pursuits. But these moods
must be fraught with constant
change and alteration. He mani
fests great enthusiasm for truth
and goodness and beauty. But
this disposition vanishes quickly. He
47
48 Sanguinlc Temperament
is as readily moved to tears as to
laughter. He is naturally frolicsome.
Yet, his gaiety readily degenerates
into wantonness. He possesses an
unlimited fondness for dissipation,
distractions and noisy gatherings.
Another trait of this temperament is
fickleness. When charged with any
duty he is apt to neglect fulfilling it.
Or, he may attempt it, but as fre
quently performs his task only par
tially. No matter how provoking
this may be to others, he is totally un
concerned. Lastly, his resentment is
quickly aroused. However, it is not
enduring. He is prone to forgive
and forget.
There are, nevertheless, several es
timable qualities this temperament en
joys. The sanguinic is endowed with
a quick perception. He rapidly dis
cerns everything. He is, likewise,
Sanguinic Temperament 49
endowed with a vivid imagination.
He can rapidly progress in his
studies. Unhappily, he is totally
averse to continued application. He
desires to accomplish everything; but
nothing wholly and thoroughly. As
a rule, he reflects very little. Conse
quently, he judges precipitately. An
other provoking trait is this: The
sanguinic promises much and per
forms little. He is not a friend of
solitude, but delights to mingle in so
ciety. He forms friendships quickly,
these, however, are not enduring.
On the other hand he is much in
clined to particular friendships, so
called. No one need be surprised
that he has favorites and confidants.
The great evil resulting therefrom is
his proneness to form a clique. This
is most disastrous should he happen
to be a member of some community.
50 Sangulnic Temperament
The inevitable result will be innumer
able jealousies, suspicions and parties.
On the other hand the advantage
ous traits of this temperament are
worthy of esteem. No temperament
is so well suited as this to make a man
a useful member of a community. By
nature he is inclined to serve others.
It is a pleasure to ask favors of him.
He is always ready to give his serv
ices. He is forgiving. Though he
has been wronged, he is not inclined
to harbor an ill will towards the of
fender. He will quickly forget the
wrong done to him. At the same
time he is indulgent to the faults of
others. He will not judge harshly
nor treat his companions with sever
ity. One trait that especially endears
him to his associates is his frank
ness. All that have intercourse with
him are charmed by his cheerful dis-
Sanguinic Temperament 51
position. Then, too, he is apt to cap
tivate others, because he is a ready
speaker. One of the greatest advan
tages of this temperament is, that,
without much difficulty it can accom
modate itself to a life of obedience
and spirituality.
We will now consider the proper
direction of this temperament. The
sanguinic stands greatly in need of a
kind, but withal firm direction. If
directed in accordance with the good
characteristics of this temperament
the sanguinic is apt to make great and
rapid progress in the practise of vir
tue. The director must strive to in
duce the sanguinic to conquer his in
clination to effeminacy. He must
teach him to strive for manliness. He
must instruct him to combat his tend
ency to ease and enjoyment. He must
insist that the sanguinic resolutely
52 Sanguinic Temperament
combat his proneness to sensibility
and various emotions. The sanguinic
must be told to embrace mortification
energetically. With all his strength
and energy he must act against his
inborn allurements. He must con
quer his aversion to prayer and the
reception of the sacraments. For the
sanguinic finds it difficult to perform
his duties in this regard with fervor
and devotion. Owing to his natural
vacillation, the sanguinic finds it gall
ing to follow a fixed rule of life.
He must, therefore, be held to an
orderly and conscientious fulfilment
of his prescribed duties. The san
guinic will find it very perplexing to
subject himself to unremitting efforts.
One day he will be all fervor and
resolution. Very quickly, however,
he imagines all his strength and de
termination have vanished. On this
Sanguinic Temperament 53
account it is necessary to recommend
to him an especial devotion to the
Blessed Virgin. Mary is the Mother
of Grace. From the very beginning
of his spiritual life he should strive to
confide in her motherly assistance.
He should frequently place his sole
reliance in this Help of Christians.
Closely similar must be the guid
ance of the sanguinic if he applies
either to studies or other useful em
ployment. In case he is talented he
will be full of courage, as long as he
succeeds. When he meets with diffi
culties or happens to fail, he becomes
discouraged. He imagines he ought
to take up some other pursuit. If, on
the contrary, he is not gifted with
talent, it is necessary to encourage
him incessantly. He will repeatedly
give up every effort and exertion.
THE CHOLERIC TEMPERA
MENT,
FIRST, come the traits of this tem
perament that are more or
less dangerous. The choleric tem
perament is gifted with an energetic
mind and an indomitable will.
Energy and determination are its
characteristic traits. The choleric
is also endowed with a fervid imagi
nation. Honor, glory, dominion are
his idols. He, so to speak, wor
ships at the altar of fame. By every
means possible he endeavors to pro
cure renown for himself. He seeks
celebrity by extensively praising his
own achievements and accomplish
ments. His heart's desire is to exer-
64
Choleric Temperament 55
cise sway over ethers. Hence pride
is his predominant passion. Again,
as a rule, he is too impetuous, alto
gether too passionate. This renders
him fond of strife. He finds great
satisfaction in raising quarrels. If he
meets with failure in all this he is
little contented; he is seldom happy.
But, the worst of all happens if the
choleric should embrace a career of
wickedness. Then he becomes con
tumacious, brazenfaced and incorri
gible. He will prefer death to humil
iation. If chastisement is inflicted
on him, he will conceal his vices. By
no means will he amend.
The good traits of this temper-
ment are very serviceable in many
respects. The choleric has an indom
itable courage. He is not deterred
by obstacles. At the same time
he is magnanimous. He is ever
56 Choleric Temperament
ready to sacrifice his feelings and
interests. Other good traits are
constancy and fortitude. These en
able him to achieve his purpose. If
the choleric selects the pursuits of
arts and sciences, he is apt to excel.
For he will make noble efforts. If
he choose a military career he will be
a hero in war. However, he is in
danger of becoming tyrannical, if
invested with authority. Lastly, if
he turns to the practises of a virtuous
life, he will strive perseveringly for
perfection. He will be noted for a
profound humility. He will exhibit
great constancy in the practises of a
penitential life. He will be tireless
in the observance of spiritual exer
cises. His obedience will be prompt.
In fact, when his ardor has been
inflamed by higher motives, he will be
full of zeal for the best interests of
Choleric Temperament 57
his fellowmen. In a word, in all his
undertakings he will be orderly and
inciting.
The direction of this temperament
must be above all firm and manly.
The choleric abhors weakness and
indecision. He finds it congenial to
be placed under restraint. He is ad
verse to indulgence. He is opposed
to being humored. He loves to be
told his dutes unreservedly and de
cisively. Yet, this must be done
calmly and without passion.
COROLLARY
Now, kind reader, you may feel
inclined to institute a com
parison between these different tem
peraments. You may ask which of
them is preferable. You will perceive
the phlegmatic abounds in judgment,
or, if you prefer, in intellect. The
sanguinic excels in sentiment. The
melancholic is greatly influenced by
the imagination. The choleric towers
over the others in will-power. Yet
as R. Kiest (Die Erzlehung im El-
ternhause) states, it would be mis
leading to prefer one temperament
to another. Every temperament has
its bright side as well as its unfavor
able characteristics. Neither may
68
Corollary 59
you assert that any one is led astray
by the evil influences of his tempera
ment. He cannot invoke these latter
as an excuse for or justification of sin
or wrong. For, if any one goes
wrong, it is his own fault and want of
proper direction. The root lies in
the wrong tendency of his own self
ishness. Similarly, the advantageous
traits of the temperaments are of no
moral value. Of themselves, they do
not proceed from, nor lead to self-
renunciation.
It will, however, be of great ad
vantage to observe the distinguishing
and analogous characteristics of
these temperanients. These four
temperaments form, as it were, two
groups. Each group contains two
temperaments that have distinguish
ing, but withal analogous, characteris
tics. They rest on the same founda-
60 Corollary
tion. There is an affinity between
them. Thus there is an affinity
between the melancholic and sangui-
nic temperaments. All their ten
dencies are personal, relate to the
individual. The melancholic strives to
refer everything to his own use and
enjoyment. The sanguinic finds de
light, amusement, in everything.
These are the receptive tempera
ments. The choleric and phlegmatic
temperaments relate to things exter
nal. The choleric endeavors to cul
tivate, change and ameliorate every
thing. The phlegmatic is intent on
appropriating, putting in order and
preserving things. These are the
operative or spontaneous characters.
These two groups are mutually re
pellent. Very seldom do they amal
gamate. On the contrary, they avoid
one another, they shun one another.
Corollary 61
They even antagonize one another.
Thus you will not meet with choleric-
phlegmatic or melancholic-sanguinic.
But you will find choleric-melancholic,
choleric-sanguinic; as well as phleg
matic-melancholic and phlegmatic-
sanguinic characters. The reason is
that, in every individual there is
found a fundamental temperament.
This is circumscribed by another, but
less pronounced temperament.
There are some unfortunate char
acters that have a well-nigh irresist
ible tendency to a career of crime.
These unfortunates have a most
violent hankering for lust. This is
called the erotic temperament. It
may be hereditary. It may be
adventitious. In this connection it
will suffice to notice the following.
Rev. Jos. Aertuys, C.SS.R. Theologia
Pastoralis (Temperamenta), Rev.
62 Corollary
Jos. Antonelli, Medicina Pastoralis
(Temperamenta), and Alexander E.
Sanford, M.D., Pastoral Medicine
(Appendix, Neurasthenia), remark
that this temperament requires both
a somatic and psychical treatment.
These unhappy souls must be placed
under the direction of a spiritual
adviser as soon as possible.
PART II
CHRISTIAN PERFECTION,
THERE are, according to the Rev.
Fr. Desurmout, C.SS.R., two
methods of striving after perfection.
The one, which he calls analytic,
consists in the practise of the
moral virtues in order to arrive at
the love of God. The other is the
synthetic. It consists in the practise
of the love of God from which will
follow all other virtues. The latter
is the method of St. Alphonsus, the
one he practised himself; the one he
ordinarily advocates in his ascetical
writings and which he principally
develops in his book: "Practise of
the Love of Jesus Christ." (Rev.
65
66 Christian Perfection
H. R. Boumaus, C.SS.R., Seconde
Retraite.)
St. Alphonsus says all the sanctity,
all the perfection of a soul, consists
in the love of Jesus Christ, our God,
our greatest Good and Redeemer.
Our Lord says : "For the Father him
self loveth you, because you have
loved me." (John xvi. 27.) St.
Francis de Sales remarks that some
place their perfection in works of
penance, others in prayer, others
again in the frequent reception of the
sacraments or in alms-deeds, but they
are all mistaken. All perfection con
sists in loving God with one's whole
heart. This explains to us why the
Apostle principally admonishes us to
charity, calling it the bond of perfec
tion. "But above all those things
have charity, which is the bond of
perfection." (Col. iii. 14.) For
Christian Perfection 67
charity contains and sustains all the
virtues that render man perfect.
Hence the maxim of St. Augustine:
"Love God and do what you will."
As soon as a soul loves God, she is
inclined to avoid everything displeas
ing to her amiable Lord and to do all
that is pleasing to Him.
"Charity," says St. Bernard, uis
something great, something pre
cious." Solomon says of wisdom
(which is the same as divine char
ity) that it is an inexhaustible treas
ure. "She is an infinite treasure to
men! Which they that use become
the friends of God." (Wis. vii. 14.)
For he that possesses the love
of God participates in the friend
ship of God. St. Thomas teaches
that the love of God is the queen of
virtues; for where divine charity
reigns all other virtues are certain
68 Christian Perfection
to follow. They, as it were, form
her retinue. She utilizes them all
to unite us more intimately to God.
Strictly taken, it is charity that unites
us to God according to the words of
St. Bernard, ''Charity is the virtue
that unites man to God." Holy Writ
also frequently testifies that God
loves those that love Him. (Prov.
viii. 17.) "I love them that love
Me. If anyone loves Me My Father
will love him, and we will come to
him, and will make our abode with
him." (John xiv. 23.) "God is
charity, and he that abideth in char
ity, abideth in God, and God in him."
( i John iv. 1 6.)
Moreover charity imparts the
strength to do and suffer all for God.
"For love is strong as death."
Nothing, St. Augustine declares, is
too difficult, for great charity to
Christian Perfection 69
accomplish, for where there is love
there is no exertion, or the exertion
itself is loved. Let us hear what St.
John Chrysostom asserts of the
effects of divine charity in a soul.
"Where the love of God has taken
possession of a soul it enkindles in her
an insatiable desire to labor for the
object of her love. No matter how
many and great things such a soul
accomplishes, no matter how much
time such a soul may devote to the
service of the Lord, she esteems all
this as nothing — incessantly she la
ments she is doing so little for God.
And she would deem herself happy
were it granted her to die and be
entirely consumed for Him. Thus
she appears in her own eyes as useless
however much she may accomplish.
For love teaches her what God
deserves. By the medium of that
70 Christian Perfection
heavenly light she recognizes how
faulty are her actions. She finds
but occasion for regret and confusion,
because she understands but too well
that all she does is very little for so
great a Lord."
Oh! did but all men comprehend
the great truth. "But one thing is
necessary." (Luke x. 42.) It is not
necessary to be wealthy, to acquire
esteem, to lead a comfortable life, to
fill honorable positions and be re
garded as learned. The one thing
necessary consists in loving God and
doing His holy will. For this alone
did He create us, and for this alone
does He preserve us. In this way
alone can we attain our salvation,
reach perfection and gain heaven.
"Put Me," says the Lord to every
soul that wishes to be united to Him
and become His spouse, "as a seal
Christian Perfection 71
upon thy heart, as a seal upon thy
arm." (Canticle viii. 6.) "In order
to direct all your actions and desires
to Me, upon thy heart that no other
love enter there except My love —
upon thy arm that in all you do you
have no other end than Me." O
how quickly will we attain perfection
when we have Jesus crucified for our
end and seek to please Him alone in
all we do !
No one shows better the excellence
of the love of God than St. Paul, the
great panegyrist of this queen of all
virtues in i Cor. xiii. 4-7. There he
mentions the characteristics of true
love and points out the virtues charity
produces in the soul. "Charity is
patient, is kind : Charity envieth not,
dealeth not perversely; is not puffed
up, is not ambitious, seeketh not her
own, is not provoked to anger, think-
72 Christian Perfection
eth no evil. Rejoiceth not in iniquity,
but rejoiceth with the truth : Beareth
all things, believeth all things, hopeth
all things, endureth all things."
THE PERFECTION OF CHAR-
ITY CONSISTS IN CONFOR
MITY TO THE WILL OF
GOD
ALL our perfection consists in the
love of our infinitely amiable
God. But the perfection of charity
consists in the conformity of our
will with the will of God. For
as St. Dionysius the Areopagite
teaches (De div. nom. c. 4), the
principal effect of love consists
therein that, it unites the hearts of
the lovers most intimately, to the
extent that they have but one will.
Thus the more we are one with the
will of God, the greater is our love
73
74 The Perfection of Charity
of God. As hatred holds apart the
will among enemies, love unites the
will among lovers. Thus St. Jerome
writes, "Two persons will love one
another truly, when one desires but
what the other wills." For this rea
son the Book of Wisdom says, "They
that are faithful in love shall rest in
Him." (Wis. iii. 9.) Souls that are
attached to God in true love concur
in everything He arranges. Accord
ingly, St. Francis de Sales was right
in maintaining that piety consists in
the firm will to do everything one
knows to be pleasing to God. St.
Thomas maintains the same, saying,
"Piety consists in the readiness to do
all that God demands."
In order that a thing may be good
and perfect it must conform to its
destiny. Thus a tool is good only,
when it is serviceable to the work-
The Perfection of Charity 75
man in his labor. For of what use
will it be otherwise? Thus, of what
use to a decorator will a brush be
that resists his hand, that goes to the
left when the delineator wishes it to
go to the right, that rises when he
wishes it to descend? Would not
the artist instantly cast such a brush
into the fire ? Man is in this world to
serve God only and thus glorify Him.
This sublime end he can attain only
by doing the will of God, the
Supreme Lord. If, therefore, man
desires to be good and perfect he
must spend his life in accomplishing
what God wills.
Does a man that follows his own
inclinations serve God? Certainly
not ! Let us take the case of a man
that has two servants. The one la
bors unceasingly all day long but does
what is pleasing to himself only.
76 The Perfection of Charity
The other exerts himself less, but is
subservient in all things.
Certainly the master will cherish
the latter but not the former. The
malice of sin consists in willing what
God does not will. For sin, accord
ing to St. Anselm is, so to speak, an
attempt to rob God of His crown.
"He that follows his own will," says
St. Anselm, urobs, as it were, God of
His crown. For as crowns belong to
kings only so it belongs to God to
carry out His will independently of
others." Indeed according to the
words of Samuel to Saul it is a
species of idolatry to refuse to be
directed by God's will. "It is like the
crime of idolatry, to refuse to obey."
(i Kings xv. 23.) He is right, for
instead of adoring the will of God
man worships his own will. In as far
as the whole malice of a creature con-
The Perfection of Chanty 77
sists in resisting God, thus all his
greatness consists in making the will
of God his own. According to the
prophet Isaias God gives a soul that
seeks his good pleasure the name
"My Will." "My pleasure in her."
(Is. Ixii. 4.) This appellation is
fully justified for the will of God
lives in him that has forsaken
his own will. In order to be ac
cording to the heart of God, a
Christian must accomplish His holy
will. "I have found David .
a man according to my own heart,
who shall do all my wills." (Acts
xiii. 22.) That great king, as he
often attests, was ever ready to fulfil
the Word of God. "My heart is
ready, O God, my heart is ready."
(Ps. Ivi. 8.) All he desired was
that God teach him to accomplish
His holy will, "Make the way known
78 The Perfection of Charity
to me, wherein I should walk," (Ps-
cxlii. 8), he sighed. O how happy is
the man that can always say with the
spouse in the Canticles uMy soul
melted, when he spoke." (Canticle
v. 6.) As liquids have no form of
their own but take the form of the
vessel that contains them, thus the
souls that love God have no will of
their own but correspond in all things
to their beloved; or rather they have
a pliable heart that conforms itself
to everything that is pleasing to the
Lord in opposition to the hard
hearted that resist Him.
How can our works be conducive
to the honor of God if they are not
accomplished according to His good
pleasure? "And Samuel said, Doth
the Lord desire holocausts and vic
tims, and not rather that the voice
of the Lord should be obeyed?"
The Perfection of Charity 79
(i Kings xv. 22.) The greatest
honor we can bestow on God consists
in doing His holy will in all things.
This our divine Saviour sought to
teach us by example when He came
down upon this earth to spread the
honor of His heavenly Father among
men. Listen ! St. Paul makes Him
address His eternal Father, "Sacri
fice and oblation Thou wouldest
not; but a body Thou hast fitted
to me. . . . Then said I: "Be
hold I come to do Thy will O God."
(Hebrews x. 5, 9.) That is, "The
holocaust offered Thee by men Thou
hast rejected. Thou wiliest that I
should sacrifice to Thee the body
Thou has given me. Behold I
am ready to accomplish Thy will."
Our Saviour attested repeatedly that
He had come to do the will of His
Father. "I came down from heaven,
8o The Perfection of Charity
not to do my own will, but the will of
Him that sent me." (St. John vi.
38.) He declares He will look upon
him who accomplishes the will of God
as a brother. "For whosoever shall
do the will of My Father, that is
in heaven, he is my brother."
.(Matt. xii. 50.) The saints had
no other object in all they did than to
do the will of God according to the
example of their divine Master.
They knew full well that the perfec
tion of a soul consists therein.
.Blessed Henry Suso says, " God does
not demand that we enjoy many and
sublime revelations but that in all
things we subject ourselves to the will
of God." St. Teresa said: "During
meditation we should not seek any
thing else than to make our will con
formable to the will of God, being
persuaded that herein consists the
The Perfection of Charity 8 1
height of perfection. He that excels
in this regard will also receive the
greatest gifts of grace from God and
make the greatest progress in the
interior life." (Castles of the Soul II.
Chapt. i.) One day the blessed Do
minican Sister Stephanie of Soncino
was transported in spirit into heaven.
There she saw several souls among
the Seraphim she had known on
earth. It was revealed to her they
had attained this sublime degree of
glory because they had practised
conformity to the will of God so
perfectly on earth.
From the blessed denizens of
heaven we must learn how to love
God. Their pure and perfect love
of our Lord consists in the perfect
oneness of their will with His.
Should the Seraphim happen to be
lieve it to be God's will that for all
82 The Perfection of Chanty
eternity they should heap up the
sands on the shores of the oceans or
root out the weeds in the gardens,
they would do so with the greatest
joy. Nay, should God utter the wish
that they burn in hell they would
instantly plunge themselves into the
fiery abyss to comply with His holy
will. Therefore our Lord teaches
us to pray that we on earth may ac
complish the will of God as the
Angels are doing in heaven. uThy
will be done on earth as it is in
heaven."
Since we possess nothing that is so
dear to us as our own will the sacri
fice of it is the most pleasing offering
we can give the Lord. It is also
the sacrifice that he most urgently
demands, saying: "My son, give me
the heart." (Prov. xxiii. 26.) That
is to say, thy will. St. Augustine
The Perfection of Charity 83
says we cannot offer God anything
more pleasing than when we say:
"Take entire possession of us, we
give Thee our entire will." He that
gives to God his own will gives Him
everything. He that offers God his
property in bestowing alms, his blood
by scourging, his food by fasting
gives a part of what he possesses.
But he that gives God his own will
gives Him everything and can then
say: "O Lord, I am poor (have but
little to offer) but I will give Thee all
I am able to give; after giving up my
will nothing more remains to me that
I could give."
In order that this sacrifice be per
fect it must possess two qualities: it
must be entire and constant. Some
persons do give their will to God but
with a sort of reservation. Such a
gift is not very pleasing to God.
84 The Perfection of Charity
Others give God their will but later
on take the gift back again. These
are in the greatest danger of being
abandoned by God. To avert such
a misfortune all our efforts, all our
desires and prayers ought to be for
perseverance that we may never de
sire aught but what God wills. Let
us daily renew our entire abandon
ment into the hands of God. Let us
beware of desiring anything what
ever except the good pleasure of God.
This will rid us of all passions, con
cupiscences, fear and disorderly at
tachments. One act of perfect con
formity to the will if God is able to
lead us to perfection. Let us look
on Saul. When on the point of
persecuting the Christians he is en
lightened and converted by Jesus
Christ. What does Saul do? What
does he say? One thing only. He
The Perfection of Charity 85
pledges himself to do the will of
God. "Lord, what wilt thou have
me to do?" (Acts ix. 6.) Behold, at
once the Lord calls him a vessel of
election to carry his name before the
Gentiles.
Very few Christians understand
wherein true piety consists. The
majority accommodate it to their
inclinations. If they are sad they
seek solitude. If they feel drawn to
an active life, they devote themselves
to works for the zeal of souls. If
they feel drawn to a life of severity
they practise penance and mortifica
tion. If they are inclined to liber
ality they give alms. Others prac
tise prayer and devotions dili
gently, and in these things they
place their whole sanctity. All
these are mistaken. The external
works may be the fruit of the love of
86 The Perfection of Charity
God. But the essence of charity is
entire conformity with the divine will.
On that account it is necessary to
renounce oneself and choose what is
most pleasing to God from the sole
motive that He is deserving of it.
Those that place sanctity in under
going penances, in receiving Commu
nion frequently, and reciting many
vocal prayers, most certainly deceive
themselves. Perfection does not con
sist in these things. According to St.
Thomas, perfection consists in sub
jecting oneself to the will of God.
Penances, prayers, communions are
good only in as far as God
wills them. If they are not ac
cording to the will of God instead
of taking pleasure in them God will
detest and punish them. They are,
therefore, means to unite us to the
divine will. But, I repeat, all per-
The Perfection of Charity 87
fection, all sanctity, consists in doing
what God demands of us. In a word
the divine will is the criterion of all
that is good and is virtuous. As the
will of God is holy it sanctifies every
thing, even in different works, pro
vided they are performed to please
God.
A great servant of God was right
in saying, "It is better to resolve to
do the will of God than to seek the
honor of God." For if we perform
His will we also promote His honor.
Hence we deceive ourselves if, under
the pretext of seeking the honor of
God, we follow our own will. From
all that has been said it follows
clearly that, if we wish to sanctify
ourselves we must be wholly intent
on doing not our will but the will of
God. All the divine commandments
and counsels have the purpose that
88 The Perfection of Charity
we do and suffer what God wills and
as He wills. Hence all perfection
can be summed up in the words, uDo
all that God wills, will all that God
wills" and this with the sole purpose
of pleasing Him. "Is it not therefore
true that all can become saints, men
and women, young and old, maidens
and mothers of families, rich and
poor, rulers and subjects, masters
and apprentices, merchants and sol
diers, business men and officials?"
(Rev. A. Hellbach, C.SS.R.)
If we desire to please the heart of
God completely we must not be con
tent to conform ourselves to His will,
but we must strive, so to speak, to
become one with His will. We con
form ourselves to the will of God
simply by directing our will to the
will of God. But we become one
with His will when we make but one
The Perfection of Charity 89
will of both, when we will only what
God wills. Or if we so totally re
nounce our own will that the will of
God alone remains and becomes ours.
This is the height of perfection for
which we should strive incessantly.
All our actions, desires, meditations
and prayers must tend to this. To
strive for this more effectually we
must ask for the assistance of our
patron saints, our angel guardian, of
St. Joseph, and above all of the
blessed Mother of God. The bless-
ed Virgin Mary is the holiest of
creatures, because she most perfectly
carried out the will of God.
The pious Dominican Father, John
Tauler, relates the following incident
that happened to himself. For a num
ber of years he had ardently and
fervently prayed God to send him
some one that might instruct him in
90 The Perfection of Charity
the truly spiritual life. One day he
heard a voice saying, "Go to that
church and you will find what you
are seeking." The father obeyed.
At the door of the church pointed
out to him, he met a beggar, bare
footed and clothed in rags. He
saluted him with the words: "Good
day, my friend." "Father," the poor
man replied, "I cannot remember
ever having had a bad day." "Well,"
replied the Father, "may God grant
you a happy life!" "Thank God!"
said the beggar, "I have never been
unhappy," adding, "Father, it is not
without reason that I say I never had
a bad day. For, when I suffer hunger
I praise God; when it snows or rains
I bless Him ; when any one treats me
with contempt, repels me or when I
have other sufferings I praise the
Lord for them. I said I never felt
The Perfection of Chanty 91
unhappy and that, also, is true. I am
accustomed to will unreservedly all
that God wills. Whatever comes
upon me, sweet and bitter, I joyfully
accept from his hand as best for me.
And in this consists my good for
tune." "But," said Father Tauler,
"should God wish to condemn you
to hell what would you say then?"
"Should God will that," answered the
beggar, "I would, in love and humil
ity, so firmly embrace Our Lord that
if He cast me into hell He would
necessarily have to follow me. And,
then, I would feel happier in hell in
His holy embrace than without Him
in the enjoyment of all the joys of
paradise." "Where did you find
God?" "I found Him when I left
creatures." "But who are you?"
"I am a king." "Where is your king
dom?" "In my heart where all is
92 The Perfection of Charity
kept in strict order; for my passions
obey reason and my reason obeys
God." Finally Father Tauler asked
the beggar how he had attained such
perfection. "By keeping silence with
men in order to commune with God
and by constantly remaining united to
God, who is my peace and enjoy
ment." Thus this poor beggar had
attained great perfection; despite
poverty he esteemed himself richer
than all the princes of the earth; de
spite suffering he esteemed himself
happier than men in the midst of all
earthly pleasures.
O my God, I thank Thee for hav
ing made the road to perfection so
easy. I am determined henceforth,
with the assistance of Thy grace, to
walk the way of perfection. For this
purpose I unite myself unreservedly
to Thy will because it is always most
The Perfection of Charity 93
holy, most good, most beautiful, most
perfect, most amiable. O will of my
God, how dear Thou art to me! I
desire to live and die intimately
united to Thy will. What is pleasing
to Thee will be pleasing to me. Thy
desires will also be my desires. O
my God, assist me : grant that hence
forth I may live to wish that only
which Thou desirest and in order to
accomplish Thy amiable will. I
detest the days on which I did my
own will to Thy great displeasure. I
love Thee, O will of my God, as much
as I love God, because Thou art one
with God.
MEANS OF ACQUIRING
PERFECTION
THE DESIRE OF PERFECTION
HOLY DESIRES ARE USEFUL AND
EVEN NECESSARY
AN ardent desire of perfection is
the first means that a Christian
should adopt in order to acquire
sanctity and to consecrate his
whole being to God. As the
sportsman, to hit a bird in flight,
must take aim in advance of his prey,
so a Christian, to make progress in
virtue, should aspire to the highest
degree of holiness which it is in his
power to attain. "Who," says holy
David, uwill give me wings like a
94
Acquiring Perfection 95
dove, and I will fly and be at rest."
(Ps. liv. 7.) Who will give me
the wings of the dove to fly to my
God, and, divested of all earthly af
fection, to repose in the bosom of the
divinity? Holy desires are the
blessed wings with which the saints
burst every worltlly tie, and fly to the
mountain of perfection, where they
find that peace which the world can
not give.
But how do fervent desires make
the soul fly to God? "They," says
St. Laurence Justinian, "supply
strength and render pains light and
tolerable." (De Disc. mon. c. 6.)
On the one hand, good desires give
strength and courage, and on the
other they diminish the labor and fa
tigue of ascending the mountain of
God. Whosoever, through diffidence
of attaining sanctity, does not ar-
96 Acquiring Perfection
dently desire to become a saint, will
never arrive at perfection. Amanwho
is desirous of obtaining a valuable
treasure which he knows is to be
found at the top of a lofty mountain,
but who, through fear of fatigue and
difficulty, has no desire of ascending,
will never advance a single step to
ward the wished-for object, but will
remain below in careless indifference
and inactivity. And he who, because
the path of virtue appears to him nar
row and rugged and difficult to be
trodden, does not desire to climb up
the mountain of the Lord, and to
gain the treasure of perfection, will
always continue in a state of tepidity,
and will never make the smallest
progress in the way of God.
On the contrary, he who does not
desire, and does not strenuously en
deavor, always to advance in holi-
Acquiring Perfection 97
ness, will, as we learn from experi
ence and from all the masters of the
spiritual life, go backward in the
path of virtue, and will be exposed to
a great danger of eternal misery.
"The path of the just," says Solo
mon, "as a shining light goeth for
ward and increaseth even to perfect
day. The way of the wicked is dark
some : they know not when they fall."
(Prov. iv. 1 8, 19.) As light in
creases constantly from sunrise to full
day, so the path of the saints always
advances; but the way of the sinners
becomes continually more dark and
gloomy, till they know not where
they go, and at length walk over a
precipice. "Not to advance," says
St. Augustine, "is to go back." (Ep.
17, E. B.) St. Gregory (Past. p. 3,
c. i.) beautifully explains this maxim
of spiritual life by comparing a Chris-
98 Acquiring Perfection
tian who seeks to remain stationary
in the path of virtue to a man who
is on a boat in a rapidly-flowing river,
and striving to keep the boat always
in the same position. If the boat be
not continually propelled against the
current, it will be carried away in the
opposite direction, and consequently,
without continual exertion, its sta
tion cannot be maintained. Since
the fall of Adam man is nat
urally inclined to evil from his
birth. "For the imagination and
thought of man's heart are prone
to evil from his youth." (Gen.
viii. 21.) If he does not push for
ward, if he does not endeavor, by in
cessant efforts, to improve in sanctity,
the very current of passion will carry
him back. "Since you do not wish to
proceed," says St. Bernard, address
ing a tepid soul, "you must fail."
Acquiring Perfection 99
"By no means," she replies; "I wish
to live and remain in my present
state. I will not consent to be worse;
and I do not desire to be better."
"You, then," rejoins the saint, "wish
what is impossible." (Ep. 254. ) Be
cause in the way of God, a Christian
must either go forward and advance
in virtue, or go backward and rush
headlong into vice.
In seeking eternal salvation, we
must, according to St. Paul, never
rest, but must run continually in the
way of perfection, that we may win
the prize, and secure an incorruptible
crown. "So run that you may ob
tain." (i Cor. ix. 24.) If we fail,
the fault will be ours; for God
wills that all be holy and perfect.
"This is the will of God — your
sanctification." ( i Thess. iv. 3.) He
even commands us to be perfect
ioo Acquiring Perfection
and holy. "Be you therefore
perfect, as also your Heavenly
Father is perfect." (Matt. v. 48.)
"Be holy because I am holy."
(Lev. xi. 44.) He promises and
gives, as the holy Council of Trent
teaches, abundant strength, for the
observance of all His commands, to
those who ask it from Him. "God
does not command impossibilities;
but by His precepts He admonishes
you to do what you can, and to ask
what you cannot do; and He assists
you, that you may be able to do it.
(Sess. vi. c. n.) God does not com
mand impossibilities; but he requires
us to do what we can by the aid of his
ordinary grace; and when greater
helps are necessary, he exhorts us to
seek them by humble prayer. He will
infallibly attend to our petitions, and
enable us to observe all, even the
Acquiring Perfection toi
most difficult, of His commandments.
Take courage, then, and adopt the
advice of the Venerable Father
Torres to a religious, who was one
of his penitents: "Let us, my child,
put on the wings of strong desires,
that, quitting the earth, we may fly to
our Spouse and our Beloved, who ex
pects us in the blessed kingdom of
eternity."
St. Augustine teaches that the life
of a good Christian is one continued
longing after perfection. "The
whole life," says the saint, "of a good
Christian is holy desire." ( i Jo. tr.
4.) He that cherishes not in his
heart the desire of sanctity, may be
a Christian; but he will not be a good
one.
As it is impossible to arrive at per
fection in any art or science without
ardent desires of its attainment, so
IO2 Acquiring Perfection
no one has ever yet become a saint,
but by strong and fervent aspirations
after sanctity. "God," observes St.
Teresa, "ordinarily confers his signal
favors on those only who thirst after
His love." "Blessed," says the
Royal Prophet, "is the man whose
help is from Thee: in his heart he
hath disposed to ascend by steps in
the vale of tears. . . . They
shall go from virtue to virtue." (Ps.
Ixxxiii. 6, 7, 8.) Happy the man
who has resolved in his soul to mount
the ladder of perfection: he shall re
ceive abundant aid from God, and
will ascend from virtue to virtue.
Such has been the practise of the
saints, and especially of St. Andrew
Avellino, who even bound himself by
vow "to advance continually in the
way of Christian perfection." (Offic.
10 Nov.) St. Teresa used to say
Acquiring Perfection 103
that "God rewards, even in this life,
every good desire." It was by good
desires that the saints arrived in a
short time at a sublime degree of
sanctity. "Being made perfect in a
short space, he fulfilled a long time."
(Wis. iv. 13.) It was thus that St.
Aloysius, who lived but twenty-five
years, acquired such perfection, that
St. Mary Magdalene de Pazzi, who
saw him in bliss, declared that his
glory appeared equal to that of most
of the saints. In the vision he said
to her: "My eminent sanctity was
the fruit of an ardent desire, which I
cherished during my life, of loving
God as much as He deserves to be
loved : and being unable to love Him
with that infinite love which He
merits, I suffered on earth a continual
martyrdom of love, for which I am
IO4 Acquiring Perfection
now raised to that transcendent glory
which I enjoy."
The works of St. Teresa contain,
besides those that have been already
adduced, many beautiful passages on
this subject. "Our thoughts," says
the saint, "should be aspiring: from
great desires all our good shall
come." In another place she says:
"We must not lower our desires, but
should trust in God, that by continual
exertion we shall, by his grace, ar
rive at sanctity and the felicity of the
saints." Again she says: "The di
vine Majesty takes complacency in
generous souls who are diffident in
themselves." The great saint as
serted that in all her experience she
never knew a timid Christian to at
tain as much virtue in many years as
certain courageous souls acquire in a
few days. The reading of the lives
Acquiring Perfection 105]
of the saints contributes greatly to
infuse courage into the soul.
It will be particularly useful to
read the lives of those who, after be
ing great sinners, became eminent
saints; such as the lives of St. Mary
Magdalen, St. Augustine, St. Pelagia,
St. Mary of Egypt, and especially of
St. Margaret of Cortona, who was
for many years in a state of damna
tion, but even then cherished a desire
of sanctity, and who, after her con
version, flew to perfection with such
rapidity, that she merited to learn by
revelation, even in this life, not only
that she was predestined to glory, but
also that a place was prepared for
her among the seraphim.
St. Teresa says that the devil seeks
to persuade us that it would be pride
in us to desire a high degree of per
fection, or to wish to imitate the
106 Acquiring Perfection
saints. She adds, that it is a great
delusion to regard strong desires of
sanctity as the offspring of pride; for
it is not pride when a soul diffident of
herself and trusting only in the power
of God, resolves to walk courage
ously in the way of perfection, saying
with the Apostle: "I can do all
things in Him who strengtheneth
me." (Phil. vi. 13.) Of myself I
can do nothing; but by His aid I shall
be able to do all things, and therefore
I resolve, with his grace, to desire to
love Him as the saints have loved
Him.
It is very profitable frequently to
aspire after the most exalted virtue,
and to desire it; such as to love God
more than all the saints; to suffer for
the love of Him more than all the
martyrs; to bear and to pardon all
injuries; to embrace every sort of fa-
Acquiring Perfection 107
tigue and suffering, for the sake of
saving a single soul; and to perform
similar acts of perfect charity. Be
cause these holy aspirations and de
sires, though their object may never
be attained, are, in the first place,
very meritorious in the sight of God,
who glories in men of good will, as
He abominates a perverse heart and
evil inclinations. Secondly, because the
habit of aspiring to heroic sanctity
animates and encourages the soul to
perform acts of ordinary and easy
virtue. Hence, it is of great impor
tance to propose in the morning to
labor as much as possible for God
during the day; to resolve to bear pa
tiently all crosses and contradictions;
to observe constant recollection; and
to make continual acts of the love of
God. Such was the practise of the
seraphic St. Francis. "He pro-
io8 Acquiring Perfection
posed," says St. Bonaventure, "with
the grace of Jesus Christ, to do
great things.'* St. Teresa asserts
that "the Lord is as well pleased with
good desires as with their fulfil
ment." Oh ! how much better it is to
serve God than to serve the world.
To acquire goods of the earth, to
procure wealth, honors and applause
of men, it is not enough to pant after
them with ardor; no, to desire and
not to obtain them only renders their
absence more painful. But to merit
the riches and the favor of God, it is
sufficient to desire His grace and love.
St. Augustine relates that in a con
vent of hermits there entered two offi
cers of the emperor's court, one of
whom began to read the life of St.
Anthony. "He read," says the holy
Doctor, "and his heart was stripped
of the world." Turning to his com-
Acquiring Perfection 109
panion, he said: " What do we seek?
Can we expect from the emperor any
thing better than his friendship?
Through how many dangers are we
to reach still greater perils? and how
long shall this last? Fools that we
have been, shall we still continue to
serve the emperor in the midst of so
many labors, fears and troubles? We
can hope for nothing better than his
favor; and should we obtain it, we
would only increase the danger of our
eternal reprobation. It is only with
difficulty that we shall ever procure
the patronage of Caesar, but if I will
it, behold I am in a moment the
friend of God." (Conf. i. 8, c. 6.)
Because whoever wishes with a true
and resolute desire for the friendship
of God, instantly obtains it.
I say, "with a true and resolute
desire," for little profit is derived
no Acquiring Perfection
from the fruitless desires of slothful
souls, who always desire to be saints,
but never advance a single step in the
way of God. Of them Solomon says :
"The sluggard willeth and willeth
not." (Prov. xiii. 4.) And again:
"Desires kill the slothful." (Ibid.
xxi. 25.) The tepid soul desires per
fection, but reflecting on the fatigue
necessary for its attainment, she de
sires it not. Thus "she willeth and
willeth not." Her desires of sanctity
are not efficacious ; they have for their
object means of salvation incompat
ible with her state. ... "I do not,"
says St. Francis de Sales, "approve of
the conduct of those who, while
bound by an obligation, or placed
in any state, spend their time
in wishing for another manner
of life, inconsistent with their
duties; or for exercises incompatible
Acquiring Perfection 1 1 1
with their present state. For these
desires dissipate the heart, and make
it languish in the necessary exer
cises." (Introduct. ch. 37.) It is,
then, the duty of every Christian to
aspire only after that perfection
which is suitable to his present state
and to his actual obligations; and
whether a superior, or a subject,
whether in sickness or in health, the
vigor of youth or the imbecility of
old age, to adopt, resolutely, the
means of sanctity suitable to his con
dition of life. "The devil," says St.
Teresa, "sometimes persuades us that
we have acquired the virtue, for ex
ample, of patience, because we de
termine to suffer a great deal for
God. We feel really convinced that
we are ready to accept any cross,
however great, for his sake; and this
conviction makes us quite content, for
1 12 Acquiring Perfection
the devil assists us to believe that we
are willing to bear all things for God.
I advise you not to trust much to such
virtue, not to think that you even
know it, except in name, until you see
it tried. It will probably happen that
on the first occasion of contradiction
all this patience will fall to the
ground."
MORAL NECESSITY OF MENTAL
PRAYER
Let us now come to what is
most important — the means to be
adopted for acquiring perfection.
The principal means is mental prayer,
and particularly the meditation
of the claims which God has to
our love, and of the love which he
has borne us, especially in the great
work of redemption. To redeem us,
Acquiring Perfection 113
a God has even sacrificed His life in
a sea of sorrows and contempt; and
to obtain our love he has gone so
far as to make Himself our food.
To inflame the soul with the fire of
divine love, these truths must be
frequently meditated. "In my med
itation," says David, "a fire shall
flame out." (Ps. xxxviii. 4). When
I contemplate the goodness of my
God, the flames of charity fill my
whole heart.
Let us examine what makes men
tal prayer so necessary.
i. In the first place, without men
tal prayer a soul is without light.
"They," says St. Augustine, "who
keep their eyes shut, cannot see the
way of their country."* The eter-
* By insisting on the moral necessity
of mental prayer, St. Alphonsus does not
demand that every one must follow a certain
method. There are many methods and de-
114 Acquiring Perfection
nal truths are all spiritual things
that are seen, not with the eyes of
the body, but with the eyes of the
mind, that is, by reflection and con
sideration. Now, they who do not
make use of mental prayer do not
see these truths, nor do they see the
importance of eternal salvation, and
the means that they must adopt in
grees of mental prayer. There is a method
of mental prayer that all can use, viz., calling
to mind a sermon; reading from some pious
book and stopping between the sentences ; then
reflecting a moment, applying the reading, etc.,
to oneself, making short aspirations, asking
for pardon, for help of grace and taking an
appropriate resolution. By this means many
are converted on missions and in retreats.
This sort of mental prayer may be said to be
necessary for all Christians to obtain conver
sion and holy perseverance. By reflecting on
the disadvantageous traits of one's temper
ament, as explained above, it will be easy to
discover the faults to which one is prone.
This reflection will render easy the petitions
for one's spiritual wants. To facilitate this
sort of mental prayer, the prayers composed
by St. Alphonsus were retained in the follow
ing chapters.
Acquiring Perfection 11$
order to obtain it. The loss of so
many souls arises from the neglect
of considering the great affair of our
salvation, and what we must do in
order to be saved. "With deso
lation," says the prophet Jeremias,
"is all the land made desolate:
because there is none that considereth
in the heart." (Jer. xii. 11.) On
the other hand, the Lord says that
he who keeps before his eyes the
truths of faith, death, judgment, and
the happy or unhappy eternity that
awaits us, shall never fall into sin.
"In all thy works remember thy last
end, and thou shalt never sin."
(Ecclus. vii. 40.) "Come near to
Him," says David, "and you shall
be enlightened." (Ps. xxxiii. 6.) In
another place our Saviour says "Let
your loins be girt, and lamps burn
ing in your hands." (Luke xii. 35.)
1 1 6 Acquiring Perfection
These lamps are, according to St.
Bonaventure, holy meditations; for
in prayer the Lord speaks to us,
and enlightens, in order to show us
the way of salvation. "Thy word is a
lamp to my feet." (Ps. cxviii. 105.)
St. Bonaventure also says that men
tal prayer is, as it were, a mirror, in
which we see all the stains of the soul.
In a letter to the Bishop of Osma,
St. Teresa says: "Although it ap
pears to us that we have no im
perfections, still when God opens
the eyes of the soul, as He usually
does in prayer, our imperfections are
then clearly seen." (Letter viii. ) He
who does not make mental prayer
does not even know his defects, and
therefore, as St. Bernard says, he
does not abhor them. (De Consid.
i. i, c. 2.) He does not even know
the dangers to which his eternal
Acquiring Perfection 117
salvation is exposed, and therefore he
does not even think of avoiding them.
But he that applies himself to med
itation instantly sees his faults, and
the dangers of perdition, and seeing
them, he will reflect on the remedies
for them. By meditating on eternity,
David was excited to the practise of
virtue, and to sorrow and works of
penance for his sins. UI thought
upon the days of old, and I had in my
mind the eternal years, . . . and I
was exercised, and I swept my
spirit.'* (Ixxvi. 6.) The spouse in the
Canticles said: "The flowers have ap
peared in our land: the time of prun
ing is come: the voice of the turtle is
heard in our land." (Cant. ii. 12.)
When the soul, like the solitary tur
tle, retires and recollects itself in
meditation to converse with God,
then the flowers, that is, good desires
1 1 8 Acquiring Perfection
appear; then comes the time of prun
ing, that is, the correction of faults
that are discovered in mental prayer.
"Consider," says St. Bernard, "that
the time of pruning is at hand, if the
time of meditation has gone before."
(De Consid. 12, c. 6.) "For," says
the saint in another place, "medi
tation regulates the affections, di
rects the actions, and corrects de
fects." (Ibid, i, 2, c. 7.)
Besides, without meditation there
is not strength to resist the tempta
tions of our enemies, and to practise
the virtues of the Gospel. "Medi
tation," says the Venerable Bartholo
mew of the Martyrs, "is like fire with
regard to iron, which when cold is
hard, and can be wrought only with
difficulty, but placed in the fire it be
comes soft, and the workman gives it
any form he wishes." To observe the
Acquiring Perfection 119
divine precepts and counsels, it is nec
essary to have a tender heart, that is,
a heart docile and prepared to receive
the impressions of celestial inspira
tions, and ready to obey them. It
was this that Solomon asked of God:
"Give, therefore, to thy servant an
understanding heart." (3 Kings,
iii. 9.) Sin has made our heart hard
and undocile; for being altogether
inclined to sensual pleasures, it re
sists, as the Apostle complained, the
laws of the spirit. "But I see another
law in my members fighting against
the law of my mind." (Rom. vii.
23.) But the soul is rendered
docile and tender to the influence of
grace that is communicated in men
tal prayer. By the contemplation of
the divine goodness, the great love
which God has borne him, and the
immense benefits that God has be-
I2O Acquiring Perfection
stowed upon him, man is inflamed
with love, his heart is softened,
and made obedient to the divine
inspirations. But without mental
prayer his heart will remain hard and
restive and disobedient, and thus he
he shall be lost. "A hard heart shall
fare evil at the last." (Ecclus. iii.
27.) Hence, St. Bernard exhorted
Pope Eugene never to omit medita
tion on account of external occupa
tions. "I fear for you, O Eugene,
lest the multitude of affairs (prayer
and consideration being intermitted),
may bring you to a hard heart, which
abhors not itself, because it perceives
not." (Consid. i. i. c. 2.)
Some may imagine that the long
time which devout souls give to
prayer, and which they could spend
in useful works, is unprofitable and
lost time. But such persons know not
Acquiring Perfection 121
that in mental prayer souls acquire
strength to conquer enemies and prac
tise virtue. "From the leisure," says
St. Bernard, "strength comes forth."
Hence the Lord commanded that
his spouse should not be disturbed.
"I adjure you . . . that you stir not
up, nor make the beloved to awake
till she please." (Cant. ii. 7.) He
says, until she please : for the sleep or
repose which the soul takes in men
tal prayer is perfectly voluntary, but
is at the same time necessary for its
spiritual life. He who does not
sleep, has not strength to work, nor
to walk, but goes tottering along the
way. The soul that does not repose
and acquire strength in meditation is
not able to resist temptations, and
totters on the road. In the life of the
Venerable Sister Mary Crucified we
read that while at prayer she heard a
1 2 2 Acquiring Perfection
devil boasting that he had made a cer
tain pious soul omit the accustomed
meditation, and that afterwards, be
cause he continued to tempt her, she
was in danger of consenting to mortal
sin. The servant of God ran to her,
and with the divine aid rescued her
from the criminal suggestion. Behold
the danger to which one who omits
meditation exposes his soul. St. Ter
esa used to say that he who neglects
mental prayer needs not a devil to
carry him to hell, but that he brings
himself there with his own hands.
And the Abbot Diodes said that "the
man who omits mental prayer soon
becomes either a beast or a devil."
Without petitions on our part God
does not grant the divine helps, and
without aid from God we cannot
observe the commandments; hence
the Apostle exhorted his disciples to
Acquiring Perfection 123
pray always. "Pray without ceas
ing." Thess. v. 17.) "We are
poor mendicants. I am a beggar
and poor." (Ps. xxxix. 18.) The en
tire revenue of the poor consists in
asking alms from the rich; and our
riches also consist in prayer, that is,
in the prayer of petition; for by
prayer, says St. John Chrysostom,
"we may obtain from God His
Graces. Without prayer it is abso
lutely impossible to lead a good life."
(De or D. i, i.) and, says the learned
Monsignor Abelly, "what but the
neglect of mental prayer can be the
cause of the great relaxation of
morals that we witness?" God has
an ardent desire to enrich us with his
graces, but, as St. Gregory writes, he
wishes to be entreated, and, as it
were, forced by our prayers to grant
them to us. "God," says the holy
124 Acquiring Perfection
Doctor, "wishes to be asked, he
wishes to be compelled, he wishes to
be overcome by a certain importun
ity." (In Ps. poenit. 6.) According
to St. John Chrysostom, it is impos
sible for him who attends to prayer
to fall into sin. (Ad pop. Ant. horn.
79.) And in another place he says
that when the devils see that we pray,
they immediately cease to tempt us.
(De or D. 50, i.)
From the absolute necessity of the
prayer of petition arises the moral
necessity of mental prayer; for he
who neglects meditation, and is dis
tracted with worldly affairs, will not
know his spiritual wants, the dangers
to which his salvation is exposed, the
means which he must adopt in order
to conquer temptations, or even the
necessity of the prayer of petition for
all men; thus he will give up the
Acquiring Perfection 125
practise of prayer, and by neglecting
to ask God's graces, he will certainly
be lost. The great Bishop Palafox,
in his Annotations to the letters of
St. Teresa, says: "How can charity
last, unless God gives perseverance?
How will the Lord give us persever
ance if we neglect to ask Him for it?
And how shall we ask it without men
tal prayer? Without mental prayer,
there is not the communication with
God which is necessary for the pres
ervation of virtue." And Cardinal
Bellarmine says that for him who
neglects meditation, it is morally im
possible to live without sin. Some
one may say, "I do not make mental
prayer, but I say vocal prayers."
But it is necessary to know, as St.
Augustine remarks, that to obtain
divine grace it is not enough to
pray with the tongue: it is necessary
126 'Acquiring Perfection
also to pray with the heart. On the
words of David: "I cried to the
Lord with my voice." (Ps. cxli. 2)
the holy Doctor says: "Many cry
not with their own voices (that is,
not the interior voice of the soul),
but with that of the body." "Your
thoughts are a cry to the Lord."
(Enarr. in Ps. cxli.) This is what
the Apostle inculcates. "Praying at
all times in the spirit." (Eph. vi.
1 8.) "Cry within where God hears."
(In Ps. xxx. en. 4.) In general,
vocal prayers are said distractedly
with the voice of the body, but not
of the heart, especially when they are
long, and still more especially when
said by a person who does not make
mental prayer; and therefore God
seldom hears them, and seldom
grants the graces asked. Many say
the Rosary, the Office of the Blessed
Acquiring Perfection 127
Virgin, and perform other works of
devotion; but they still continue in
sin. It is impossible for him who
perseveres in mental prayer to con
tinue in sin; he will either give up
meditations or denounce sin. A great
servant of God used to say that men
tal prayer and sin cannot exist to
gether. And this we see by experi
ence: they who make mental prayer
rarely incur the enmity of God; and
should they ever have the misfortune
of falling into sin, by persevering in
mental prayer they see their misery,
and return to God. "Let a soul,"
says St. Teresa, "be ever so negligent,
if she perseveres in meditation, the
Lord will bring her back to the haven
of salvation." (Life, ch. 8.)
All the saints have become saints
by mental prayer. Mental prayer is
the blessed furnace in which souls are
128 Acquiring Perfection
inflamed with divine love. "In my
meditation," says David, "a fire
shall flame out." (Ps. xxxviii. 4.) St.
Vincent of Paul used to say, that it
would be a miracle if a sinner who
attends at the sermons in the mission,
or in the spiritual exercises, were not
converted. Now, he who preaches
and speaks in the exercises is only a
man; but it is God himself that speaks
to the soul in meditation. "I will
lead her into the wilderness; and I
will speak to her heart." (Osee ii.
14.) St. Catherine of Bologna used
to say: "He who does not practise
mental prayer deprives himself of the
bond that unites the soul to God;
hence, finding her alone, the devil will
easily make her his own." "How,"
she would say, "can I conceive that
the love of God is found in the soul
Acquiring Perfection 129
that cares but little to treat with God
in prayer?"
Where but in meditation have the
saints been inflamed with divine love ?
By means of mental prayer St. Peter
of Alcantara was inflamed to such a
degree that in order to cool himself
he ran into a frozen pool, and the
frozen water began to boil like water
in a caldron placed on a fire. In
mental prayer St. Philip Neri became
inflamed, and trembled so that he
shook the entire room. In mental
prayer St. Aloysius Gonzaga was so
inflamed with divine ardor that his
very face appeared to be on fire, and
his heart beat as strongly as if it
wished to fly from the body.
St. Laurence Justinian says: uBy
the efficacy of mental prayer tempta
tion is banished, sadness is driven
130 Acquiring Perfection
away, lost virtue is restored, fervor
which has grown cold is excited,
and the lovely flame of love is
augmented." Hence, St. Aloysius
Gonzaga has justly said that he who
does not make much mental prayer
will never attain a high degree of
perfection.
UA man of prayer," says David,
"is like a tree planted near the current
of waters, which brings forth fruit in
due time; all his actions prosper
before God. Blessed is the man
. . . who shall meditate on his law
day and night ! And he shall be like
a tree which is planted near the run
ning waters, which shall bring forth
its fruit in due season, and his leaf
shall not fall off : and all, whatsoever
he shall do, shall prosper." (Ps. i.
1-3.) Mark the words, in due sea
son; that is, at the time when he
Acquiring Perfection 131
ought to bear such a pain, such an
affront, etc.
St. John Chrysostom compared
mental prayer to a fountain in the
middle of a garden. Oh! what an
abundance of flowers and verdant
plants do we see in the garden which
is always refreshed with water from
the fountain. Such, precisely, is the
soul that practises mental prayer;
you will see that she always advances
in good desires, and that she always
brings forth more abundant fruits of
virtue. Whence does she receive so
many blessings? From meditation,
by which she is continually irrigated.
Thy plants are a paradise of pome
granates with the fruits of the
orchard, . . . the fountain of gar
dens, the well of living waters,
which run with a strong stream from
Libanus." (Cant. 4, 13.) But let the
132 Acquiring Perfection
fountain cease to water the garden,
and, behold, the flowers, plants, and
all instantly wither away; and why?
Because the water has failed. You
will see that as long as a soul makes
mental prayer she is modest, humble,
devout, and mortified in all things.
But let her omit meditation, you will
instantly find her wanting in modesty
of the eyes, proud, resenting every
word, indevout, no longer frequent
ing the sacraments and the church;
you will find her attached to vanity,
to useless conversations, to pastimes,
and to earthly pleasures; and why?
The water has failed, and therefore
fervor has ceased. "My soul is as
earth without water unto thee . . .
My spirit hath fainted away." (Ps.
cxlii. 6, 7.) The soul has neglected
mental prayer, the garden is there
fore dried up, and the miserable soul
Acquiring Perfection 133
goes from bad to worse. When a
soul abandons meditation St. John
Chrysostom regards it not only as
sick, but as dead. "He," says the
holy Doctor, uwho prays not to God,
nor desires to enjoy assiduously his
divine conversation, is dead. . . .
The death of the soul is not to be
prostrated before God." (D. i. i.)
The same Father says that mental
prayer is the root of the fruitful vine.
(D. i, i.) And St. John Climacus
writes that prayer is "a bulwark
against the assault of afflictions, the
spring of virtues, the procurer of
graces." (Seal. par. gr. 23).
Rufinus asserts that all the spiritual
progress of the soul flows from
mental prayer. (Ps. xxxvi.) And
Gerson goes so far as to say, that "he
who neglects meditation cannot, with-
134 Acquiring Perfection
out a miracle, lead the life of a
Christian." (Med. cons. 7.)
Speaking of mental prayer, Jere-
mias says: uHe shall sit solitary, and
hold his peace; because he hath taken
it up upon himself." (Lam. iii. 28.)
That is, a soul cannot have a relish
for God, unless it withdraws from
creatures, and sits, that is stops, to
contemplate the goodness, the love,
the amiableness of God. But when
solitary and recollected in meditation,
that is, when it takes away its
thoughts from the world, it is then
raised above itself, and departs from
prayer very different from what it
was when it began it.
St. Ignatius of Loyola used to say
that mental prayer is the short way
to attain perfection. In a word, he
who advances most in meditation
makes the most progress in per-
Acquiring Perfection 135
fection. In mental prayer the soul
is filled with holy thoughts, with holy
affections, desires, and holy resolu
tions, and with love for God. There
man sacrifices his passions, his appe
tites, his earthly attachments, and all
the interests of self-love. Moreover,
by praying for them in mental prayer
we can save many sinners, as was
done by St. Teresa, St. Mary
Magdalene de Pazzi, and is done by
all souls enamoured of God, who
never omit in their meditations to
recommend to him all infidels, here
tics and all poor sinners; begging him
also to give zeal to priests who work
in his vineyard, that they may con
vert his enemies. In mental prayer
we can also, by the sole desire of
performing them, gain merit of
many good works which we do not
perform. For as the Lord punishes
136 Acquiring Perfection
the bad desires, so, on the other
hand, he rewards all our good de
sires.
It is necessary, above all, to be
careful not to go to mental prayer in
order to enjoy consolation and ten
derness, but for the purpose of pleas
ing God, and of learning from him
how he wishes to be loved and served
by us. Father Balthazar Alvarez
used to say: "The love of God con
sists not in receiving his favors, but
in serving him through the sole mo
tive of pleasing him. And he would
say that divine consolation is like the
refreshment that we take on a jour
ney not to rest in it, but in order
to go forward with greater vigor.
When you feel aridity in meditation,
be careful to persevere, in spite of
all the tediousness that you experi
ence, and know then that you give
Acquiring Perfection 137
great pleasure to your Spouse and
acquire great merits. Say to Him
then: "O my Jesus, why dost Thou
treat me thus? Thou hast stripped
me of all things, of property, of rela
tives, of my will, and I have been
satisfied with all these privations, in
order to gain Thee; but why dost
Thou now deprive me also of Thy
self?" Say this to Him with an hum
ble affection; He will make thee feel
that he does all because He loves
thee, and for thy greater good.
Father Torres used to say: "To
carry the cross with Jesus without
consolation, makes the soul run and
fly to perfection."
PRAYER
My Jesus, Thou hast loved me in
the midst of pains; and in the midst
138 Acquiring Perfection
of sufferings I wish to love Thee.
Thou hast spared nothing: Thou
hast even given Thy blood and Thy
life in order to gain my love; and
shall I continue as hitherto, to be re
served in loving Thee? No, my Re
deemer, it shall not be so; the in
gratitude with which I have hitherto
treated Thee is sufficient. To Thee
I consecrate my whole heart. Thou
alone dost deserve all my love. Thee
alone do I wish to love. My God,
since Thou wishest me to be entirely
Thine, give me strength to serve
Thee as Thou deservest, during the
remainder of my life. Pardon my
tepidity and my past infidelities.
How often have I omitted mental
prayer in order to indulge my ca
price. Alas! how often, when it
was in my power to remain with Thee
in order to please Thee, have I re-
Acquiring Perfection 139
mained with creatures so as to offend
Thee. Oh! that so many lost years
would return! But, since they will
not return, the remaining days of my
life must be entirely Thine, O my
beloved Lord. I love Thee, O my
Jesus ! I love Thee, O my Sovereign
Good! Thou art, and shalt be for
ever, the only love of my soul.
O Mother of fair love, O Mary,
obtain for me the grace to love thy
Son, and to spend the remainder of
my life in His love. Thou dost obtain
from Jesus whatsoever thou wishest;
through thy prayers I hope for this
gift.
140 Acquiring Perfection
THE PRACTISE OF MENTAL PRAYER
Having seen the great necessity of
mental prayer for Christians, and the
great blessings that they may draw
from it, let us now consider the
practise of meditation, with regard
to the place, and the manner.
I. THE PLACE SUITABLE FOR MENTAL
PRAYER
With regard to the place, it should
be solitary. "But," said our Saviour,
"when thou shalt pray, enter into thy
chamber, and having shut the door,
pray to thy Father in secret." ( Matt,
vi. 6.). When you wish to pray,
shut yourself up in your chamber,
and thus pray to your Father.
St. Bernard says that silence and
Acquiring Perfection 141
the absence of all noise almost
force the soul to think of the goods
of heaven. (Epist. 78.).
To make mental prayer, the best
place is, as has been said, your own
room ; but for Religious the most ap-
propiate place is the church, in pres
ence of the Blessed Sacrament. The
Venerable Father Avila used to say
that he knew no sanctuary more de
sirable than a church in which
Jesus Christ remains in the Holy
Eucharist.
In order to make mental prayer
well, it is necessary to unite to the
external silence interior silence, that
is, detachment from earthly af
fections. Speaking of certain persons
attached to the world, our Lord said
one day to St. Teresa : "I would wish
to speak to them, but creatures make
such a noise in their ears that they do
142 Acquiring Perfection
not give me a moment in which I can
make them listen to me."
2. THE TIME OF MAKING MENTAL
PRAYER
i. With regard to the time of mak
ing mental prayer, St. Isidore used to
say, that, ordinarily speaking, the
fittest time for meditation is the morn
ing and evening. (Spec. disc. p. i, c.
12.) But according to St. Gregory
of Nyssa, the morning is the most
seasonable time for prayer; because,
says the saint, when prayer precedes
business, sin will not gain admission to
the soul. (DeOr. Dom. or. I.) The
Venerable Father Charles Carafa,
founder of the Congregation of the
Pious Workers, used to say that a
fervent act of love made in the morn
ing during meditation is sufficient to
Acquiring Perfection 143
maintain the soul in fervor during
the entire day. Prayer, as St. Jerome
has written, is also necessary in the
evening. (Ad. Eustoch.) Let not
the body go to rest before the soul is
refreshed by mental prayer, which is
the food of the soul. But at all times
and in all places pious souls can pray,
even at work, or at recreation; it is
enough for them to raise the mind to
God and to make good acts, for in
this consists mental prayer.
2. With regard to the time to be
spent in mental prayer, the rule of the
saints was, to devote to it all the
hours that were not necessary for the
occupations of human life. St. Fran
cis Borgia employed eight hours in
the day in meditation, because his
Superiors would not allow him a
longer time, and when the eight hours
were expired, he earnestly asked per-
144 Acquiring Perfection
mission to remain a little longer at
prayer, saying, "Ah ! give me another
little quarter of an hour." St.
Philip Neri was accustomed to spend
the entire night in prayer. St.
Anthony the Abbot remained the
whole night at prayer, and when the
sun appeared, which was the time as
signed for terminating his prayer, he
complained of it for having risen too
soon. Father Balthazar Alvarez
used to say that a soul that loves God,
when not in prayer, is like a stone out
of its centre, in a violent state; for
in this life we should as much as pos
sible imitate the life of the saints in
bliss, who are constantly employed in
the contemplation of God.
It is right to observe, that with re
gard to the posture the fittest one is
kneeling; but when it causes pain and
distraction, a person may, as St. John
Acquiring Perfection 145
of the Cross says, make meditation
sitting in a modest posture.
3. THE MANNER OF MAKING MENTAL
PRAYER
As to the manner of making mental
prayer, I will suppose that you are
already instructed in it; but allow me
to explain briefly the principal parts
of mental prayer for any beginner
into whose hands this book may fall.
Mental prayer contains three parts :
the preparation, the meditation, and
the conclusion.
In the preparation there are three
acts: an act of faith, of the presence
of God, and of adoration; an act of
humility and sorrow for our sins, and
a petition for light. They may be
made in the following manner: My
God, I believe Thee present within
146 Acquiring Perfection
me; I adore Thee with my whole
soul.
Be careful to make this act with a
lively faith, for a lively remembrance
of the Divine Presence contributes
greatly to remove distractions. Car
dinal Carracciolo, Bishop of Aversa,
used to say that when a person is dis
tracted in meditation there is reason
to think that he has not made a lively
act of faith.
Lord, I should now be in hell in
punishment of the offences I have
offered to Thee. I am sorry for them
from the bottom of my heart; have
mercy on me.
Eternal Father, for the sake of
Jesus and Mary, give me light in this
meditation, that I may draw fruit
from it.
We must, then, recommend our
selves to the Blessed Virgin by saying
Acquiring Perfection 147
a Hail Mary, to St. Joseph, to our
guardian angel, and to our holy
patron.
These acts, according to St. Francis
de Sales, ought to be made with
fervor, but should be short, that we
may pass immediately to the medita
tion.
On entering on the meditation we
must take leave of all extraneous
thoughts, saying with St. Bernard, "O
my thoughts ! wait here ; ( De cont. D.
c. i.) after prayer we shall speak on
other matters." Be careful not to
allow the mind to wander where it
wishes; but should a distracting
thought enter, we must not be dis
turbed, nor seek to banish it with a
violent effort, but let us remove it
calmly and return to God. Let us
remember that the devil labors hard
to disturb us in the time of meditation
148 Acquiring Perfection
in order to make us abandon it. Let
him, then, who omits mental prayer
on account of distractions be per
suaded that he gives delight to the
devil. "It is impossible," says Cas-
sian, "that our minds should be free
from all distractions during prayer."
(Collat. 23, c. 7). Let us, then,
never give up meditation, however
great our distraction may be. St.
Francis de Sales (Letter 629) says
that if in mental prayer we should do
nothing else than continually banish
distractions and temptations, the
meditation is well made. And before
him St. Thomas taught that involun
tary distractions do not take away the
fruit of mental prayer. (2. 2, q. 83,
a. 13.) When we perceive that we
are deliberately distracted, let us
desist from the voluntary defect, and
banish the distraction, but let us be
Acquiring Perfection 149
careful not to discontinue our medita
tion.
With regard to the subject-matter
of meditation, the best rule is to
meditate on the truths or mysteries in
which the soul finds most nourishment
and devotion. But above all, for a
soul that loves perfection the most
appropriate subject is the Passion
of Jesus Christ. Blosius writes that
our Lord revealed to several holy
women, St. Gertrude, St. Bridget, St.
Mechtilde, and St. Catherine of
Siena that they who meditate on
his Passion are very dear to him.
According to St. Francis de Sales,
(Introd. p. 2, ch. i.) the passion of
our Redeemer should be the ordinary
subject of the meditations of every
Christian. Oh what an excellent book
is the Passion of Jesus! There we
understand better than in any other
150 Acquiring Perfection
book the malice of sin, and also the
mercy and love of God for man. To
me it appears that Jesus Christ has
suffered so many different pains, the
scourging, the crowning with thorns,
the crucifixion, etc., that having be
fore our eyes so many painful mys
teries we might have a variety of
different subjects for meditating on
His passion, by which we might excite
sentiment of gratitude and love.
When she is alone at meditation a
soul will do well always to make
mental prayer with the aid of a
book. St. Teresa used a book for
seventeen years: she would first read
a little, and then meditate for a short
time on what she had read. It is use
ful to meditate in this manner, in
imitation of a pigeon, that first drinks
and then raises its eyes to heaven.
However, let it be remembered
Acquiring Perfection 151
that the advantage of mental prayer
consists not so much in meditating as
in making affections, petitions and
resolutions: these are the three prin
cipal fruits of meditation. "The
progress of a soul," says St. Teresa,
"does not consist of thinking much of
God, but in loving Him ardently;
and this love is acquired by resolving
to do a great deal for Him."
(Found, ch. 5.) Speaking of men
tal prayer, the spiritual masters say
that meditation is, as it were, the
needle which when it has passed must
be succeeded by the golden thread
composed, as has been said, of
affections, resolutions, and petitions.
When you have reflected on the
point of meditation, and feel any
pious sentiment, raise your heart to
God and offer Him acts of humility,
of confidence, or of thanksgiving;
152 Acquiring Perfection
but above all, repeat in mental prayer
acts of contrition and of love.
The act of love, as also of con
trition, is the golden chain that binds
the soul to God. An act of perfect
charity is sufficient for the remission
of all our sins. "Charity covereth a
multitude of sins." (i Pet. iv. 8.)
The Lord has declared that He can
not hate the soul that loves Him:
"I love them that love me." (Prov.
viii. 17.) The Venerable Sister
Mary Crucified once saw a globe of
fire in which some straws that had
been thrown into it were instantly
consumed. By this vision she was
given to understand that a soul by
making a true act of love obtains
the remission of all its faults.
Besides, the Angelic Doctor teaches
that by every act of love we acquire a
new degree of glory. "Every act of
Acquiring Perfection 153
chanty," says the saint, "merits
eternal life." (i. 2. q. 114, a. 7.)
Acts of love may be made in the fol
lowing manner:
My God, I esteem Thee more
than all things.
I love Thee with my whole heart.
I delight in Thy felicity.
I would wish to see Thee loved by
all.
I wish only what Thou wishest.
Make known to me what Thou
wishest from me, and I will do it.
Dispose as Thou pleasest of me
and of all that I possess.
This last act of oblation is par
ticularly pleasing to God. St. Teresa
was accustomed to offer herself to
God in this manner at least fifty times
day.
Remember in this chapter we
speak of the ordinary mental prayer;
154 Acquiring Perfection
for should a soul feel itself at any
time united to God by supernatural
or infused recollection, without any
particular thought of an eternal
truth or of any divine mystery, it
should not labor then to perform
any other acts than those to which
it feels itself sweetly drawn to God.
It is then enough to endeavor with
loving attention to remain united
with God without impeding the divine
operation, or forcing oneself to
make reflections and acts. But this
is to be understood when the Lord
calls the soul to this supernatural
prayer; but until we receive such a
call we should not depart from the
ordinary method of mental prayer,
but should, as it has been said, make
use of meditations and affections.
However, for persons accustomed to
mental prayer it is better to apply
Acquiring Perfection 155
themselves in affections than in con
siderations.
Moreover, in mental prayer it is
very profitable, and perhaps more
useful than any other act, to repeat
petitions to God, asking with humility
and confidence his graces; that is, his
light, resignation, perseverance, and
the like; but above all, the gift of his
holy love. St. Francis de Sales used
to say, that by obtaining the divine
love we obtain all graces; for a soul
that truly loves God with its whole
heart will of itself, without being
admonished by others, abstain from
giving him the smallest displeasure,
and will labor to please him to the
best of its ability.
When you find yourself in aridity
and darkness, so that you feel, as it
were, incapable of making good acts,
it is sufficient to say: "My Jesus,
156 Acquiring Perfection
mercy. Lord, for the sake of Thy
mercy, assist me." And the medita
tion made in this manner will be for
you, perhaps, the most useful and
fruitful.
The Venerable Paul Segneri used
to say that until he studied theology
he employed himself during the time
of mental prayer in making reflec
tions and affections; but "God"
(these are his own words) "after
wards opened my eyes, and thence
forward T endeavored to employ
myself in petitions, and if there is
any good in me, I ascribe it to the
exercise of recommending myself to
God." Do you likewise do the same;
ask of God his graces in the name of
Jesus Christ, and you shall obtain
whatsoever you desire.. This our
Saviour has promised, and his prom
ise cannot fail: "Amen, amen, I say
Acquiring Perfection 157
to you, if you ask the Father any
thing in my name, he will give it you."
(John, xvi. 23.)
In a word, all mental prayer
should consist in acts and petitions.
Hence the Venerable Sister Mary
Crucified, while in an ecstasy, de
clared that mental prayer is the
respiration of the soul; for as by
respiration the air is first attracted
and afterward given back, so by
petitions the soul first receives grace
from God, and then by good acts of
oblation and love it gives itself to
him.
In finishing the meditation it is
necessary to make a particular reso
lution; as, for example, to avoid
some particular defect into which you
have more frequently fallen, or to
practise some virtue, such as to suffer
the annoyance that you receive from
158 Acquiring Perfection
a fellowman, to obey more exactly
a certain superior, to perform some
particular act of mortification. We
must repeat the same resolution
several times until we find that we
have got rid of the defect or acquired
the virtue. Afterwards reduce to
practise the resolutions you have
made as soon as an occasion presents
itself.
The conclusion of meditation con
sists of three acts: i. In thanking
God for the lights received; 2. In
making a purpose to fulfil the reso
lutions made; 3. In asking of the
eternal Father for the sake of Jesus
and Mary grace to be faithful to
them.
Be careful never to omit at the end
of meditation to recommend to God
the souls in Purgatory and poor
sinners. St. John Chrysostom says
Acquiring Perfection 159
that nothing more clearly shows the
love of a soul for Jesus Christ than
her zeal in recommending her
brethren to him. (Contra Anom.
horn. 6.)
St. Francis de Sales remarks that
in leaving mental prayer we should
take with us a nosegay of flowers, in
order to smell them during the day;
that is, we should remember one or
two points in which we felt particular
devotion in order to excite our fer
vor during the day.
The ejaculations that are dearest
to God are those of love, of resig
nation, of oblation of ourselves.
Let us endeavor not to perform any
action without first offering it to God,
and not to allow at the most a quarter
of an hour to pass, in whatever occu
pations we may find ourselves, with
out raising the heart to the Lord by
160 Acquiring Perfection
some good act. Moreover, in our
leisure time, such as when we are
waiting for a person, or when we
walk in the garden, or are confined to
bed by sickness, let us endeavor to the
best of our ability to unite ourselves
to God. It is also necessary by
observing silence, by seeking solitude
as much as possible, and by remem
bering the presence of God, to pre
serve the pious sentiments conceived
in meditation.
I here add, that in order to be a
soul of prayer, a Christian must
resist with fortitude all temptations
to discontinue mental prayer in the
time of aridity. St. Teresa has left us
very excellent instructions on this
point. In one place she says : "I hold
for certain that the Lord will conduct
to the haven of salvation the soul that
perseveres in mental prayer, in spite
Acquiring Perfection 161
of all the sins that the devil may
oppose." (Life, ch. 8.) In another
place she says: "The devil knows
that he has lost the soul that
perseveringly practises mental
prayer." (Life, ch. 19.) Again
she says: "He that does not
stop in the way of mental prayer,
reaches the end of his journey,
though he should delay a little."
(Life, ch. 19.) "The love of God
does not consist in experiencing
tender affections, but in serving him
with courage and humility." (Life,
ch. ii.)
Finally she concludes, saying: "By
aridity and temptations the Lord
proves his lovers. Though aridity
should last for life, let not the soul
give up prayer: the time will come
when all will be well rewarded."
(Life, ch. 11.)
1 62 Acquiring Perfection
The Angelic Doctor says that true
devotion consists not in feeling, but in
the desire and resolution to embrace
promptly all that God wills. (2. 2. q.
82. a. i.) Such was the prayer that
Jesus Christ made in the garden; it
was all full of aridity and tediousness,
but it was the most devout and meri
torious prayer that had ever been
offered in this world: it consisted of
these words: "Not what I will, but
what thou wilt." (Mark, xiv, 36.)
Dear Christian, never give up
mental prayer in the time of aridity.
Should the tediousness that assails
you be very great, divide your medi
tations into several parts, and employ
yourself for the most part in petitions
to God, even though you should seem
to pray without confidence and with
out fruit. It will be sufficient to say
and repeat: "My Jesus, mercy."
Acquiring Perfection 163
"Lord, have mercy on me." Pray,
and doubt not that God will hear you
and grant your petitions.
And in going to meditation, never
propose to yourself, your own
pleasure and satisfaction, but only
to please God, and to learn what he
wishes you to do. And for this pur
pose pray always that God may make
known to you his will, and that he
may give you strength to fulfil it. All
that we ought to seek in mental
prayer is light to know and strength
to accomplish the will of God in our
regard.
PRAYER
Ah ! my Jesus, it appears that Thou
couldst do nothing more, in order to
gain the love of men. It is enough to
know that Thou hast wished to be
come man; that is, to become like us,
164 Acquiring Perfection
a worm. Thou hast wished to lead
a painful life, of thirty-three years,
amid sorrow and ignominies, and in
the end to die on an infamous gibbet.
Thou hast also wished to remain
under the appearance of bread, in
order to become the food of our
souls; and how is it possible that
Thou hast received so much ingrati
tude, even from Christians that be
lieve these truths and still love Thee
so little? Unhappy me! I have
hitherto been among those ungrateful
souls; I have attended only to my
pleasures, and have been forgetful of
Thee and of Thy love. I now know
the evil I have done ; but I repent of
it with my whole heart; my Jesus,
pardon me. I now love Thee; I love
Thee so ardently that I choose
death, and a thousand deaths, rather
than cease to love Thee. I thank
Acquiring Perfection 165
Thee for the light that Thou hast
given me. Give me strength, O God
of my soul, always to advance in Thy
love. Accept this poor heart to love
Thee. It is true that it has once
despised Thee, but now it is en
amoured of Thy goodness; it loves
Thee and desires only to love Thee.
O Mary, Mother of God, assist
me; in thy intercession I place great
confidence.
CONCLUSION
REV. GERARD TILLAMANN,
C.SS.R., in his book, Das
Gebet, Vol. II, speaks of dif
ferent methods of meditation. He
has a number of chapters on
the methods of meditation of
the Fathers of the Desert, of
St. Bonaventure, St. Peter of Alcan
tara, St. Ignatius and St. Francis de
Sales. Of the above method of St.
Alphonsus he says it is the easiest and
simplest. The distinctive mark of
the method of St. Alphonsus is that
the Saint insists in a most especial
manner on making frequent and
fervent acts of petition. The Saint
166
Conclusion 167
regards this as the most important
and useful part. Ven. Fr. Passerat,
C.SS.R., said on one occasion, uYou
complain you cannot meditate. Well,
then, propound to yourself these
four questions: What did I read?
What conclusion must I draw?
What have I done hitherto? What
must I do in future? Strive to
answer these questions the best
way you can and you will
have made an excellent meditation."
From all this it becomes clear that
in meditation we employ the three
faculties of the soul. The memory
recalls the subject of consideration.
The intellect thinks the matter over.
The will utilizes it for acts of faith,
charity, humility and petition, etc.
In connection herewith it may be
remarked that many complain of the
difficulty of remaining recollected.
1 68 Conclusion
The distractions that assail us are
incessant. What is the remedy?
Endeavor to have some method or
rule to guide you. For instance make
an act of contrition, a spiritual com
munion and a short salutation to Our
Lady every quarter of an hour. The
latter also may be short, as: Sweet
Heart of Mary, be my salvation.
Every act of true sorrow is according
to St. Thomas an act of love. (Fr.
Boumanns, (C.SS.R.)
SALVE REGINA
Hail, holy Queen, mother of
mercy, our life, our sweetness and our
hope, hail! To thee do we cry, poor
banished children of Eve; to thee do
we send up our sighs, mourning and
weeping in this valley of tears! Turn
then, most gracious advocate, thine
Conclusion 169
eyes of mercy toward us, and after
this our exile, show unto us the
blessed fruit of thy womb Jesus. O
clement, O merciful, O sweet Virgin
Mary.
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WHERE THE ROAD LED.
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JUVENILES
ALTHEA. Nirdlinger. 0 60
ADVENTURE WITH THE APACHES, AN. Ferry. 0 45
As GOLD IN THF FURNACE. Copus.
10
As TRUE AS GOLD. Mannix. 0 45
ARMORER OF SOLINGEN. Hercnenbach. 0 45
BELL FOUNDRY, THE. Schaching. 0 45
BERKLEYS, THE. Wight.
BEST FOOT FORWARD. Finn.
BETWEEN FRIENDS. Aumerle. 0 85
BLACK LADY, THE. Schmid. 0 25
BISTOURI. Melandri. 0 45
BLISSYLVANIA POST-OFFICE. Taggart. 0 45
BOB-O'-LINK. Waggaman.
BOYS IN THE BLOCK. Egan.
BROWNIE AND I. Aumerle. 0 85
BUNT AND BILL. C. Mulholland.
BUZZER'S CHRISTMAS. Waggaman.
BY BRANSCOME RIVER. Taggart. 0 45
CAKE, THE, AND THE EASTER EGGS. Schmid. 0 25
CANARY BIRD, THE, AND OTHER TALES. Schmid.
0 45
CAPTAIN TED. Waggaman. 0 60
CAVE BY THE BEECH FORK, THE. Spalding. 0 85
CHARLIE CHITTYWICK. Bearne. 0 85
CHILDREN OF CUPA. Mannix.
CHILDREN OF THE LOG CABIN. Delamare. 0 85
CLARE LORAINE. "Lee."
CLAUDE LIGHTFOOT. Finn. 0 85
COLLEGE BOY, A. Yorke.
CUPA REVISITED. Mannix. 0 45
DADDY DAN. Waggaman. 0 45
DEAR FRIENDS. Nirdlineer. 0 60
DIMPLING'S SUCCESS. C. Mulholland. 0 45
DOLLAR HUNT, THE. E. G. Martin.
ETHELRED PRESTON. Finn. 0 85
EVERY-DAY GIRL, AN. Crowley. 0 45
FATAL DIAMONDS, THE. Donnelly. 0 25
FIVE O'CLOCK STORIES.
FLOWER OF THE FLOCK. Egan.
FOR THE WHITE ROSE. Hinkson.
FREDDY CARR'S ADVENTURES. Garrold. 0 85
FREDDY CARR AND His FRIENDS. Garrold. 0 85
FRED'S LITTLE DAUGHTER. S. T. Smith. 0 45
GODFREY THE LITTLE HERMIT. Schmid. 0 25
GOLDEN LILY, THE. Hinkson. 0 45
GREAT CAPTAIN, THE. Hinkson.
GUILD BOYS OF RIDINGDALE. Bearne. 0 85
HALDEMAN CHILDREN. THE. Mannix. 0 45
HARMONY FLATS. Whitmire. 0 85
HARRY DEE. Finn.
HARRY RUSSELL. Copus. 0 85
HEIR OF DREAMS, AN. O'Malley. 0 45
11
His FIRST AND LAST APPEARANCE. Finn. 1 00
HOP BLOSSOMS, THE. Schmid. 0 25
HOSTAGE OF WAR. Bonesteel. 0 45
How THEY WORKED THEIR WAY. Egan. 0 75
IN QUEST OF THE GOLDEN CHEST. Barton. 1 15
INUNDATION, THE, AND OTHER TALES. Herchenbach.
0 45
JACK. ' 0 45
TACK HILDRETH ON THE NILE. Taggart. 0 85
TACK O'LANTERN. Waggaman. 0 45
TUNIORS OF ST. BEDE'S. Bryson. 0 85
TUVENILE ROUND TABLE. First Series. 1 00
JUVENILE ROUND TABLE. Second Series. 1 00
FUVENILE ROUND TABLE. Third Series. 1 00
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LAMP OF THE SANCTUARY. Wiseman. 0 25
LEGENDS AND STORIES OF THE CHILD JESUS FROM
MANY LANDS. Lutz. 0 75
LITTLE APOSTLE ON CRUTCHES. Delamare. 0 45
LITTLE GIRL FROM BACK EAST. Roberts. 0 45
LITTLE MISSY. Waggaman. 0 45
LOYAL BLUE AND ROYAL SCARLET. Taggart. 0 85
MADCAP SET AT ST. ANNE'S. Brunowe. 0 45
MAKING OF MORTLAKE. Copus. 0 85
MARKS OF THE BEAR CLAWS. Spalding. 0 85
MARY TRACY'S FORTUNE. Sadlier. 0 45
MASTER FRIDOLIN. Giehrl. 0 25
MELOR OF THE SILVER HAND. Bearne. 0 85
MILLY AVELING. S. T. Smith. 0 85
MORE FIVE O'CLOCK STORIES. 0 75
MOSTLY BOYS. Finn. 0 85
MY STRANGE FRIEND. Finn. 0 25
MYSTERY OF CLEVERLY. Barton. 0 85
MYSTERIOUS DOORWAY. Sadlier. 0 45
MYSTERY OF HORNBY HALL. Sadlier. 0 85
NAN NOBODY. Waggaman. 0 45
NED RIEDER. Wehs. 0 85
NEW BOYS AT RIDINGDALE. Bearne. 0 85
NEW SCHOLAR AT ST. ANNE'S. Brunowe. 0 85
OLD CHARLMONT'S SEED BED. S. T. Smith. 0 45
OLD MILL ON THE WITHROSE. Spalding. 0 85
OLD ROBBER'S CASTLE. Schmid. 0 25
OUR LADY'S LUTENIST. Bearne. 0 85
OVERSEER OF MAHLBOURG. Schmid. 0 25
PANCHO AND PANCHITA. Mannix. 0 45
PAULINE ARCHER. Sadlier. 0 45
PERIL OF DIONYSIO. Mannix. 0 45
PERCY WYNN. Finn. 0 85
PETRONILLA. Donnelly. 0 85
13
PICKLE AND PEPPER. Dorsey.
PILGRIM FROM IRELAND. Carnot.
PLAYWATER PLOT. Waggaman.
POVERINA. Buckenham.
QUEEN'S PAGE. Hinkson.
QUEEN'S PROMISE. Waggaman.
RACE FOR COPPER ISLAND. Spalding.
RECRUIT TOMMY COLLINS. Bonesteel.
RlDINGDALE FLOWER SHOW. BeamC.
ROMANCE OF THE SILVER SHOON. Bearne.
ROSE BUSH, THE. Schmid.
SEA-GULLS' ROCK. Sandeau.
SEVEN LITTLE MARSHALLS. Nixon-Roulet.
SEVEN LITTLE MARSHALLS AT THE LAKE.
Roulet.
SHADOWS LIFTED. Copus.
SHEER PLUCK. Bearne.
SHERIFF OF THE BEECH FORK. Spalding.
ST. CUTHBERT'S. Copus.
STRONG ARM OF AVALON. Waggaman.
SUGAR-CAMP AND AFTER. Spalding.
SUMMER AT WOODVILLE. Sadlier.
TALES AND LEGENDS OF THB MIDDLE AGES.
TALISMAN, THE. Sadlier.
TAMING OF POLLY. Dorsey.
THAT FOOTBALL GAME. Finn.
THREE GIRLS AND ESPECIALLY ONE. Taggart
THREE LITTLE KINGS. Giehrl.
TOLD IN THE TWILIGHT. Mother Salome.
TOM LOSELY: BOY. Copus.
TOM'S LUCK-POT. Waggaman.
TOM PLAYFAIR. Finn.
TOORALLADDY. Walsh.
TRANSPLANTING OF TESSIE. Waggaman.
TREASURE OF NUGGET MOUNTAIN. Taggart.
Two LITTLE GIRLS. Mack.
VIOLIN MAKER, THE. Schaching.
WAGER OF GERALD O'RouRKE. Play adapted from a
story by Father Finn. net, 0 35
WAYWARD WINIFRED. Sadlier.
WINNETOU THE APACHE KNIGHT. Taggart. 0 85
WITCH OF RIDINGDALE. Bearne.
WRONGFULLY ACCUSED. Herchenbach. 0 45
YOUNG COLOR GUARD. Bonesteel. 0 45
88
0 60
0 85
0 45
0 60
0 85
0 45
0 85
0 85
0 25
0 45
0 45
Nixon-
0 85
0 85
0 85
0 85
0 85
0 85
0 85
0 45
Copella.
0 75
0 60
0 85
0 85
0 45
0 25
0 85
0 85
0 45
0 85
0 45
0 60
0 85
0 45
0 45
13
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